The Revel at ion 

By iVA D ujjlit M VENNARD 



Class _J2>jL2J 
Book___Uj_ 
GopightN? 

COPYRIGHT DEPOSIT. 



THE REVELATION 

A Students 9 Handbook 

By 

IVA DURHAM VENNARD 

Principal Chicago Evangelistic Institute 
Author "Heart Purity," Etc. 




CHICAGO EVANGELISTIC 

INSTITUTE PRESS 

1754 Washington Boulevard 
CHICAGO, ILL. 



COPYRIGHT 1914 
BY 

IVA DURHAM VENNARD 



JAN -d 1915 

©CU39311? 



INTRODUCTION 



IS the painstaking, detailed study of the Book of Reve- 
lation worth while ? Is there an intelligent interpreta- 
tion of the book ? Is it intended for the profit of devout 
souls in this present dispensation ? "We are aware that 
not all good people would give the same answers to these 
questions. It is a generally accepted fact that to the aver- 
age reader of the Scriptures this book is a closed volume. 
Many scholars treat it as of secondary importance, taking 
the position that it is a jumble of incomprehensible visions. 
Others, who believe it to be in a measure, at least, inspired, 
think that there is no interpretation of it for the present 
age, and that we must wait to live into it before it can be 
understood. 

Perhaps no book in all the sacred canon has ever been 
so abused by having heretical teachers claim its authority 
for their spurious doctrines ; and, on this account, many 
people have feared to recognize its full claim to their atten- 
tion. If these positions are correct, why not be frank and 
open about it, and let some general council of representa- 
tive Christendom assign it to the Apocrypha ? If it has no 
message from God, intended for the edification of the 
Church, surely it is unworthy of a place in the holy Scrip- 
tures. If the study of it simply leads one into absurd 
extremes, or if a sane interpretation of it brings one to con- 
elusions that are contrary to the other prophecies of the 
Scriptures, then let us no longer include it as a part of our 
Holy Bible. 

A glance at the history concerning its authorship and 



canonicity will be of help at this point. The external proofs 
of St. John's authorship are very strong. This book, with 
the author's name, is quoted earlier than any other book 
of the New Testament with but one exception, St. Paul's 
First Epistle to the Corinthians. In a Dialogue of Justin 
Martin written about the year A. D. 135, the mention of 
"the Revelation which was made to John, one of the apos- 
tles of Christ" is given. This Dialogue was circulated at 
Ephesus, and here surely the authorship of the Revelation 
must have been known. 

All the Churches named in the early chapters of the 
Revelation from the earliest period succeeding the time of 
its writing, with one accord accepted and honored it as 
from St. John, their Apostolic Bishop. Papias, Bishop of 
Hieropolis, a disciple of John, who gave much attention to 
the collection of all the sayings and works of the apostles, 
accepted and honored this book as the genuine production 
of St. John. A catalog of the works of Melito, Bishop of 
Sardis, "the ablest, most learned, and most critical of the 
Christian writers of his time" (A. D. 161-180), has been 
preserved, and shows that Melito not only acknowledges 
"the Revelation of John," but wrote a commentary upon 
it. Irenaeus, Bishop of Lyons, was a native of Smyrna, 
and was intimately acquainted with Polycarp, Bishop of 
Smyrna. Polycarp was, in turn, a disciple of St. John, 
probably receiving his appointment as bishop from the ven- 
erable Apostle. Irenaeus, having received authentic tradi- 
tions thru Polycarp, bears definite testimony everywhere to 



4 



THE REVELATION 



the genuineness of "the Revelation of John," and states 
that "it was seen not long ago, but almost in our own 
generation." Tertullian, who wrote in Africa at the end 
of the second century, constantly quotes this book as St. 
John's, and does not intimate that any doubt can exist con- 
cerning it. Contemporary with Tertullian, was Clement 
of Alexandria, who quotes the Revelation as St. John's 
work, and refers historically to his exile in Patmos. 

In the fourth century, a movement known as the Mon- 
tanist movement became prominent. The Cambridge Bible 
commentary on The Revelation says that this propaganda 
went into some ' ' wild extremes ' ' in regard to the New Jeru- 
salem, and, in order to combat what was considered a 
heresy, an Asiatic sect arose, extreme opponents of Mon- 
tanism, who thought it necessary to discredit the writings 
of St. John because the Montanist teachers appealed to his 
authority in support of their views. 

Many more authorities might be quoted, but the scope 
of this introduction prohibits a more lengthy discussion. 
In conclusion of this point, let us say that "no one in 
ancient times cared to question the inspiration of The Reve- 
lation, or to reject its authority, except those who, in the 
anti-millenarian controversy, thought it necessary to deny 
its orthodoxy." This was destructive criticism, and our 
modern higher critics follow this same method of discredit- 
ing any portion of Scripture which they do not wish to 
accept. It is food for thought for devout minds that our 
present day higher critics are among those who ignore the 
book of Revelation and deny the doctrine of Christ's pre- 
millennial return. There is not a book in the New Testa- 
ment whose genuineness and inspiration were more clearly 



attested on its first appearance, and for the three and a half 
centuries that followed. 

Having such historical evidence, the fair-minded stu- 
dent will concede the inspiration and canonieity of Revela- 
tion. If this be granted, then it really is our Lord Jesus 
Christ who speaks to us in this book ; and there is nothing 
in all the Bible which He more solemnly guards, or more 
urgently presses upon the study of all who would be His 
disciples (Rev. 1:3 and 22:18-19). The authority of this 
book is binding upon us. 

And what of its message? Prof. Milligan in the Baird 
Lectures on the Revelation calls attention to the dependence 
of the Apocalypse upon Old Testament prophecy. He says, 
in illustration : ' ' The great earthquake of chapter six is 
taken from Haggai ; the sun becoming black as sack-eloth 
of hair and the moon becoming blood (chapter eight), from 
Joel; the stars of heaven falling, the fig tree easting her 
untimely figs, the heavens departing as a scroll (chapter 
eight), from Isaiah; the scorpions (chapter nine), from 
Ezekiel; the gathering of the vine of the earth (chapter 
fourteen), from Joel; and the "treading of the winepress" 
from Isaiah. Not indeed that the writer binds himself to 
the Old Testament in a slavish spirit. He rather uses it 
with great freedom and independence, extending, intensify- 
ing, or transfiguring its descriptions at his pleasure. Yet 
the main source of his emblems cannot be mistaken. The 
sacred books of his people had been more than familiar to 
him. They had penetrated his whole being. They had 
lived within him as a germinating seed capable of shoot- 
ing up, not only in the old forms, but in new forms of life 
and beauty. In the whole extent of sacred and religious 



THE REVELATION 5 



literature there is to be found nowhere else such a perfect 
fusion of the revelation given to Israel with the mind of 
one who would either express Israel's ideas, or give utter- 
ance by means of the symbols supplied by Israel's history, 
to the present and most elevated thoughts of the Christian 
faith." 

"We would add just a little to Prof. Milligan's state- 
ment, and say that we believe the Holy Spirit inspired 
St. John in his entire being, and that under this inspira- 
tion, John has given us the divine amplification of the Old 
Testament prophecies. To have omitted this book from the 
Sacred Canon would be to have left the Bible a broken 
shaft, for this book is the capital of the column, making the 
Holy Scriptures God 's own message to man for all time. 

It is important to the student to have some knowledge 
of the two great schools of interpretation regarding this 
Book: the pre-millennial and post-millennial schools. Not 
to go into fine technical distinctions, the opposing views 
may be broadly stated as follows : 

As is generally understood, the millennium refers to 
the period of a thousand years, the manifested kingdom 
of Jesus Christ. All branches of the Christian church 
agree that the Lord will return in His glorified humanity, 
and that the nations of the earth shall become His King- 
dom. Disagreement arises as to the time of His coming, 
whether it be before (pre) or after (post) the millennium. 
In other words, does the King come first or the Kingdom? 

The post-millennial school takes the position that to 
admit that Christ must come before millennial conditions 
have been worked out is to cast reflection upon the office 
and work of the Holy Spirit, operating thru the church of 



this dispensation. This school insists that the world is 
steadily getting better, and that finally the principles of 
Christianity will permeate the civilizations of all peoples, 
and triumph throughout the whole earth. They argue that 
to question this as a result of the present dispensation is 
to limit the power of the Holy Spirit. 

The pre-millennialist, in answer to this position, says it 
is not a question concerning the power of the Holy Spirit. 
God had power enough to save the world under the Old 
Testament, had all men been willing to accept His grace; 
God had power enough to save the world at the time of 
Christ's first advent, had all men been willing to be saved; 
but in His infinite foreknowledge, God saw that all men 
would not accept His mercy. Hence the Holy Scriptures 
lead us to the revelation of the fact that Christ is coming 
again before the conditions for His Kingdom are consum- 
mated. This is not pronouncing this present dispensation 
a failure any more than one admits failure by saying that 
Christ's first coming did not inaugurate the millennium. 

The pre-millennialists hold that the Scriptures teach 
that the divine purpose of this dispensation is the evangeli- 
zation of the world, tho we are not warranted in the expec- 
tation that all will be saved (Matt. 3-14). 

This evangelization shall result in the selection of the 
Bride — the invisible body of true believers — who shall reign 
with Christ. They hold that the wheat and tares — the 
good and the evil — will be growing together until Christ 
comes again ; that the saints are becoming more spiritual, 
but wicked men "are waxing worse and worse," and that 
these conditions will become more and more intensified to 
the end of this age. 

As a matter of fact, the name post-millennialist is 



r. 



THE REVELATION 



almost a misnomer, for a considerable majority of those 
who are classed with this school are inclined to deny the 
doctrine of the millennium entirely, and to hold simply that 
the end of this age brings us to the final judgment. To 
maintain this position, is to discredit many passages which 
teach the distinction between the first and second resurrec- 
tions, and to ignore that part of The Revelation bearing 
upon this theme as "highly figurative." It ought not to 
be overlooked that no less authorities than Papias and 
Tertullian believed in and taught the doctrine of the 
Millennium. 

Post-millennialists urge further that the extreme liter- 
alism and materialism of the interpretation of Scripture in 
which some pre-millennialists indulge is offensive to good 
judgment and sound spirituality. Hence, consistency 
demands that these "mysteries" should not be tampered 
with. 

In answer to this, the pre-millennialists urge that it is 
as unfair to discredit this doctrine because fanaticisms and 
extremes have attached themselves to it, as it is to discredit 
any other great inspired truth ; and that, tho we may not 
understand it fully, nevertheless, we must recognize its 
authority as the Word of God. They further insist that 
the passages bearing upon this doctrine must meet with the 
same sincere method of interpretation that would be applied 
to any other part of the inspired writings; and that to 
symbolize away this truth into vague indefiniteness, is 
equivalent to its denial. "What say the Scriptures? What 
is written ? ' ' God 's word must be met with faith and humil- 
ity, not with the pride of human philosophies. 

In closing, perhaps a word of personal testimony will 



be pardoned. In 1902, the writer became Principal of a 
Bible Training School. Our curriculum was mapped out 
for us by higher authority; and it, of course, included the 
study of the entire Bible. At the time of entering upon 
my duties, I supposed of course a specialist could be secured 
to teach the Book of Revelation. The lady on whom I had 
counted for this was hindered from becoming a member of 
our faculty. I went to a church official of great promi- 
nence, a scholarly and godly man, and asked him to take 
our class. He received me cordially; but passed by my 
request with a pleasantry which amounted to the sugges- 
tion that it w y ould not be profitable for him to teach it. I 
went next to an editor of a great church paper w T ith my 
request. He told me he would travel that winter, so could 
not give us his services; but added that he would be glad 
to lecture to our students on his travels when he returned. 

Thus my quest for a teacher of Revelation failed. But 
I felt the responsibility of living up to the curriculum ; and 
in this dilemma, faced that first class of young women. I 
told them frankly that I was incapable of handling the 
subject, and said, "I will bring you the best authorities I 
can find, and we will study together." That was the 
beginning. 

At that time, all my prejudices and sympathies were 
with the post-millennial school. Practically all the preach- 
ing I had ever heard had been from that point of view, 
and my private opinion was that all "Adventists" of 
whatever type, were unsound. Naturally, I wanted to 
find a post-millennialist scheme of interpretation for the 
Revelation. I read some learned articles that pointed out 
its orientalism and mysticism, etc. ; and some that advanced 
the theory of its being a collection of incomprehensible 



THE REVELATION 



7 



visions that had evolved in Hebrew literature somewhat 
after the manner that the Iliad is supposed to have been 
built into a great epic from early Greek literature, etc. 
But these interpretations did not satisfy me as a profitable 
handling of God 's word ; and I faced the question which I 
raised at the beginning of this article : why not assign it 
to the Apocrypha ? At this juncture, I began a more care- 
ful study of the proofs of its authenticity and canonicity; 
and with prayer and painstaking research I became con- 
vinced in my own heart and mind that it was inspired by 
the Holy Ghost; that its message corroborated Old Testa- 
ment prophecy; and that God's blessing upon its study was 
for our own time. Here I turned with open mind to the 
pre-millennialist authorities. I have read many volumes, 
and turned to them for reference many times since. 

I find myself greatly embarrassed as I am about to com- 
mit this work — the boiled down result of twelve years of 
study — to print, for this reason: I am utterly unable to 
give credit to all writers from whom I have gathered mate- 
rial. I am sure that I owe more to Dr. Seiss than to any 
other one writer, for his Lectures on the Apocalypse formed 
the basis of my early study; and much of detail I have 
taken from him. The perfect sincerity of the man com- 
mands my respect, tho I am not able to accept his conclu- 
sions in regard to many points ; and it goes without saying, 
that Dr. Seiss, could he speak for himself, would not wish 



to be responsible for my conclusions. Being a Wesleyan, 
"dyed in the wool," as regards the doctrine of Christian 
perfection, this has necessarily influenced all my thinking. 
Among the books which I have found most helpful for ref- 
erence have been : Dr. Vincent's "Word Studies in the New 
Testament"; Dr. Blanchard's "Light on the Last Days"; 
Bengel's "Gnomon of the New Testament"; and Cam- 
bridge Bible Commentary. Beside these, such books as 
Mauro's "Number of Man," Haldeman's "The Coming of 
Christ," Andrew's "Christianity and Anti-Christianity 
in Their Final Conflict, ' ' Blackstone 's ' ' Jesus Is Coming, ' ' 
and many other books and periodicals have been suggestive. 
In one sense, I feel that none of the material is mine, for I 
have in no degree attempted originality in interpretation ; 
and the finished product of my study seems but the gath- 
ering and selecting of thought from many and varied 
sources, together with the systematizing of it for conven- 
ient use. But the conclusions I must own, for I have fol- 
lowed my own convictions in the application of the material 
that has come to me. 

This little book makes no pretention of being an exhaus- 
tive commentary on The Revelation. If it may prove a help 
in the hands of students who are seeking to know the word 
of God, it will have reached the aim of its writer. 

Iva Durham Vennard. 



THE REVELATION 

TABLE OF SIGNIFICANCE OF NUMBERS 



AMONG the most ancient peoples, especially orientals, numbers 
had a religious significance. This grows out of an instinctive 
appreciation that numbers and proportion are necessary 
attributes of the created universe. This is recognized in the Old 
Testament, and among the Hebrews numbers were considered as 
having a sacred meaning. 

ONE is the unit — source and parent of all. God in His most 

hidden absoluteness of being. 

TWO signifies the first two persons of the Deity, or the sec- 
ond Terson of the Trinity, the Son Christ. It denotes 
incompleteness, dependence upon one, but productive. 
It is necessary to the first complete number. Man and 
wife are two-one; the product of this union completes 
the family. 

THREE., .signifies completion: the Trinity. It is the simplest 
complete unit; the simplest geometrical figure — the 
equilateral triangle, unresolvable into anything else. 
Man is body, soul and spirit : three in one. The family 
is man, woman, and off -spring: three-one. Religion is 
knowledge, action, and experience: three-one. 

FOUR.... the world number, signifies creation — the universe. 

There are four elements : earth, fire, air, and water. 
Four seasons of the year. Four points of the compass. 

FIVE signifies progress, but incompleteness — made of perfect 

three plus the imperfect two. 

SIX is the Satanic number, the worst of all. The number 

of anti-Christ is three sixes. Christ was crucified on 
the sixth day. Signifies individual completeness of 
everything evil. 



SEVEN. . .signifies dispensational fullness. Denotes temporary, 
but not final completeness. It is the sacred covenant 
number between God and man. It is made up of the 
divine three plus the world four. There are seven 
epochs in the life of Christ. 

1. Christ in the bosom of the Father. 

2. Christ in Creation (Active agency). 

3. Christ in the Old Testament, somewhat un- 

recognized. 

4. Jesus Christ in His earthly life. 

5. Christ of this dispensation, our Mediator. 

6. Christ in the Day of Judgment, Judge of the 

earth. 

7. Glorified Christ in the eternal future. 

EIGHT. . .signifies new beginning and resurrection. Jewish cir- 
cumcision was on the eighth day, and signifies birth in 
covenant. Christ arose on the eighth day, and marks 
a new dispensation. 

NINE is the multiple of three. 

TEN signifies worldly completion, especially in the evil sense. 

The great beast of worldly power has ten horns. The 
lost tribes of Israel were ten in number. The church 
of worldly sloth is represented by the Ten Virgins. The 
Satanic six plus the worldly four. 

ELEVEN.. No significance. 

TWELVE . signifies final completeness. Twelve months in the 
year; twelve tribes of Israel; twelve apostles; twelve 
gates to the New Jerusalem; twelve fruits to the Tree 
of Life ; twelve stars in the crown of the woman clothed 
with the sun. 



THE REVELATION 



9 



OUTLINE 



I. Christ in His Relation to His Earthly 
Churches and His Judgment of Them. 

A. General Introduction 1:1-3. 

B. John's Personal Introduction 1:4-9. 

C. The First Vision : Christ Amid the Can- 

dlesticks 1:10-20. 

D. Epistles to the Churches II-III. 

II. Christ in His Relation to His Glorified Church, 
and the Marshalling for His Forth- 
coming IV-V. 

A. The Heavenly Order IV. 

B. The Earthly Administration V. 

III. Christ in His Relation to the Scenes of Tribu- 
lation VI-XIX:6. 

A. The Opening of the Seven Seals 

1. The First Group VI :l-8. 

2. The Second Group VI:9-XIX:6. 

a. The Fifth Seal, denoting a 
period of martyrdom VI :9-ll. 

b. The Opening of the Sixth Seal. VI :12-17. 
Parenthesis — 

A Pause in Judgments VII. 

The Sealing of 1U,000 VII: 1-8. 

The Palm Bearers VII:9-17. 

c. The Opening of the Seventh 

Seal VIII-XIX:6. 

The Angel with the Golden Cen- 
ser VIII :l-5. 

(1). The Sounding of the 

Trumpets VIII:6-XVI. 

(a) . The First Group — 

Four VIII:6-13. 

(b) . The Woe Trumpets- 
Three IX-XVI. 

1'. The First Woe IX:1-12. 

2'. The Second Woe. . .IX : 13-21. 



Parenthesis — 
A Second Pause. 

The Little Book X. 

The Two Witnesses XI :1-13. 

3'. The Last WoeTrum- 
Parenthesis- pet XI : 14-19. 

The Woman and the Dragon XII. 

The Tivo Beasts XIII. 

The First Beast— Anti-Christ XIII: 1-10. 

The Second Beast— False Prophet XIII : 11-18. 

The 1M,000 again Introduced XIV : 1-5. 

The Four Angel Messengers give Warning 

of the Fall of Babylon XIV:6-20. 

a'. The Seven Vials 

or Bowls XV-XVI. 

Parenthesis — 

An Interlude XV:l-4- 

(2). Fall of Babylon XVII-XIX :6. 

(a) . A Study of the Scarlet 
Woman XVII. 

(b) . The Fall of the Wom- 
an XVIII-XIX:G. 

IV. Christ in His Relation to the Millennium XIX-XX :6. 

A. The Inauguration XIX-XX :3. 

B. The Reign XX:4-6. 

V. Christ's Manifestation to the World in the 

Battle of the Great Day of God Al- 
mighty XX :7-10. 

VI. Christ in His Relation to the Final Act of 

Judgment XX:11-15. 

VII. The Cosmic Sanctification and the Final 

Estate of Redemption XXI-XXII. 

A. The Redeemed World XXI : 1-8. 

B. The New Jerusalem XXI :9-XXII :5. 

C. John's Epilogue XXII:6-15. 

D. Conclusion XXII :16-21. 



I. Christ in His Relation to His 
Earthly Churches and His Judg- 
ment of Them. 

7-777. 

A. General Introduction I :l-3. 

CHAPTER I. 

1 THE Revelation of 2 Jesus Christ, 
which God gave unto him, to shew 
unto his servants things which 3 must 
shortly come to pass; and he sent and 
signified it by his 4 angel unto his 

2 6 servant John. Who bare record of 
the word of God, and of the testimony 
of Jesus Christ, and of all things that 

3 he saw. "Blessed is he that readeth, 
and they that hear the words of this 
prophecy, and keep those things which 
are written therein : for the time is at 
hand. 



THE REVELATION 11 



THE REVELATION 

THE great theme of this Book is Jesus Christ, revealed in the Day of His glory 
and administration ; coming forth from His invisible seat at the right hand of 
God to receive His Bride, judge the wicked and manifest His Kingdom which is 
even now established. 

1 The key word of the Book is revelation. The word is in the singular number, for we 
have here, not a massing together of oriental symbols and visions without much meaning 
or arrangement, but a revelation, divinely unfolded and proceeding harmoniously from 
stage to stage depicting actual conditions in the development of human affairs until the 
culmination is reached. 

2 The divine title of the Book is Jesus Christ Revealed. At the time the apocalypse 
was given to John, Jesus Christ had been manifested as the Son of Man. His earthly 
life of humiliation and suffering had been lived and He had become forever identified 
with humanity. The prophecies concerning His passion and death had been fulfilled. 
God now gives this revealing of His Beloved Son to re-inforce the prophecies of The 
Second Advent of Christ that the world may know that this Man of Sorrows whom it 
has despised and rejected is indeed the King of Kings and the Judge of the whole earth. 
God does not give this revelation to Jesus Christ for His information, for our Lord has 
known from the beginning the outcome of His mediatorial work. It is rather in the 
divine purpose, the setting forth of the Epiphany of Jesus Christ. 

3 Must — The force of the absolute decree of the infallible God. 

4 The identity of the angel is not given, but it is His office to impart the divine intelli- 
gence, about to be unfolded, to John in such a way that he will see the events as actually 
transpiring. It is not for us to know the exact manner in which this is accomplished. 
We may not understand the psychology of it but it is not inconceivable that John may 
have experienced a trance and being "enrapport" the angel caused John to recognize con- 
ditions as if he were actually living through this period. John in turn gives to us what 
things soever he saw. 

6 Servant — Designating the prophetic office — Isa. 49 :5. Amos 3 :7. 



L2 



B. John's Personal Introduc- 
tion 1 :4-9. 

4 JOHN 'to the seven churches which 
are in Asia: 2 Grace be unto you, and 
peace, from 3 him which is, and which 
was, and which is to come; 4 and from 
the seven Spirits which are before his 

5 throne. And from Mesus Christ, who 
is the faithful witness, and the first- 
begotten of the dead, and the prince 
of the kings of the earth. "Unto him 
that loved us, and 'washed us from 

6 our sins in his own blood. And hath 
made us "kings and 9 priests unto God 
and his Father; to him be glory and 
dominion 10 for ever and ever. Amen. 

7 "Behold, he cometh with "clouds; and 
every eye shall see him, 13 and they 
also which pierced him: and all 
kindreds of the earth shall wail be- 

8 cause of him. Even so, Amen. "I am 
Alpha and Omega, the beginning and 
the ending, saith the Lord, which is, 
and which was, and which is to come, 

9 15 the Almighty. 16 I John, who also 
am "your brother, and companion in 
tribulation, and in the kingdom and 
patience of Jesus Christ, 18 was in the 
isle that is called Patmos, for the 
word of God, and for the testimony 
of Jesus Christ. 



THE 



REVELATION 



■ John had no thought that he was writing an incomprehensible mysticism. He believed, 
and there was inspiration back of his belief, that he was giving a precious message to man- 
kind which carried with it a peculiar blessing to him who would hear and heed. "He 
that readeth" would indicate the Reader in the Church. "They that hear," the congrega- 
tion. The original suggests or implies a public, official reading in full religious worship. 

'John's introduction opens with a salutation to the seven churches, in the form of a 
benediction from The Trinity. 2 Grace, which includes all that God's favor bestows upon 
us thru Christ. 3 From Him which is, etc. — God, the Father. 4 From the seven Spirits — 
The Holy Ghost in the completeness of His office and power. 'From Jesus Christ — the 
second Person of the Trinity. Here is a strong testimony to the deity of Christ. 

"The salutation is followed by an ascription of praise which gives a comprehensive 
survey of the benefits of The Atonement. 'Washed us — individual salvation; the full 
work of deliverance from sin. 8 Kings — princely dignity of heirship with Christ. "Priests 
— the official honor of intercessory labor, the prestige of being workmen together with 
God. In I Peter 2:5 we find "living stones" — individual Christians — and "a spiritual 
house" — the Body collectively — In verse 9, they are combined in the phrase — "royal 
priesthood." In the Kingdom of Christ each individual is a priest. 

10 "The formula of eternity" — (Vincent). 

"An abrupt change of construction interjects a prophetic allusion with the force of its 
near fulfillment. Behold ! 12 With clouds — denoting the majesty and glory of His coming. 
This coming is the fulfillment of the angel's words (Acts 1:11). "This same Jesus which 
is taken up from you into heaven, shall so come in like manner as ye have seen him go 
into heaven." 

"This expression refers not to the Jews alone but to all those who "in any age have 
identified themselves with the Spirit of the Savior's murderers" — (Milligan). 

"Another abrupt change in construction gives the recognition of the Overtowering Per- 
sonage everywhere present thruout this wonderful Book. "The Almighty — Christ uses 
this strongest term of divinity, applying it to Himself. 

16 In concluding this personal prologue, John identifies himself with the body of true 
believers, The Bride. "A better version reads "I, John, your brother and copartner in the 



THE REVELATION 



13 



tribulation and kingdom and patience in Jesus Christ." The great mission of Christ in 
coming to earth and identifying Himself with humanity was to accomplish our redemp- 
tion, translating us into His Kingdom. The subtle force of the temptation in the wilder- 
ness lay in the fact that Satan offered our Lord the thing He wanted most — humanity — 
the kingdoms of the world, and Satan insinuated that he could gratify this desire without 
its being necessary for Christ to embrace the cross. Our Lord spurned Satan for He 
knew that His Kingdom could not be established according to Satan's offer. If the 
anticipation may be pardoned, let us add that Satan has not withdrawn his offer of the 
kingdoms of this world and in Anti-Christ he will find a man who will accept it and there 
will be much ostentation, but Christ having withstood the devil, establishes His Kingdom 
according to the divine plan, (Luke XVII :20, 21) : "The Kingdom of God cometh not 
with outward shew, * * * for, behold, the Kingdom of God is within you." Having 
established His Kingdom, by His humiliation and the cross, Christ ascended into heaven 
and took His place beside The Father as our Advocate, there to await toith patience the 
ripeness of the age when God would speak the fulness of time and He, Christ, would 
come again to make manifest His Kingdom. The human soul enters this Kingdom only 
by spiritual birth, regeneration. The body of true believers having thus entered the King- 
dom becomes the Bride of Christ, and in order that we may be one with the Bridegroom, it 
is the divine plan that the Kingdom should be hidden from the eye of flesh for this present 
time, and the Bride should have her period of humiliation. Thus she is fitted to drink 
with Christ the cup of His joy when His Kingdom shall be made manifest. The Bride 
must share with Him the patience of faith in awaiting the fulfillment of the Glorious Hope. 

"According to the tradition of the early church John was exiled on lonely Patmos 
because he was a Christian. It was a part of his "tribulation," 



C. The First Vision: Christ 
Amid the Candlesticks 
1 :10-20. 

10 I WAS Hn the Spirit 2 on the Lord's 
day, and heard behind me a 'great 

11 voice, as of a trumpet, Saying, I am 



At the very beginning of this study of The Vision we must recognize the difference 
between the types of mind and modes in which the Greek and Hebrew thought deal with 
symbolism. With the Greek the first necessity of the symbol is that it shall satisfy the 
sense of beauty, form and proportion. With the Hebrew the first necessity is that the 
symbol should set forth truly and fully the religious idea of which it is intended to be 
the vehicle. How it would appear if visualized with an outward form and shape was 



11 



THE REVELATION 



Alpha and Omega, the first and the 
last: and, What thou seest, write in 
a book, and send it unto 'the seven 
churches which ai-e in Asia; unto 
Ephesus, and unto Symrna, and unto 
Pergarnos, and unto Thyatira, and 
unto Sardis, and unto Philadelphia, 

12 and unto Laodicea. And I turned to 
see the voice that spake with me. And 
being turned, S I saw seven golden can- 

13 dlesticks; And "in the midst of the 
seven candlesticks, one like unto 7 the 
Son of man, clothed with a s garment 
down to the foot, and girt about the 

14 paps with a "golden girdle. "His head 
and his hairs were white like wool, as 
white as snow; and "his eyes were as 

15 a flame of fire; And 12 his feet like 
unto fine brass, as if they burned in 
a furnace; and "his voice as the 

16 sound of many waters. And he had 
in his right hand "seven stars: and 
out of his mouth went "a sharp two- 
edged sword: and "his countenance 
ivas as the sun shineth in his strength. 

17 And when I saw him, I fell at his feet 
as dead. And he laid his right hand 
upon me, saying unto me, Fear not; 

18 "I am the first and the last: 18 J am 
he that liveth, and was dead; and, 
behold, I am alive for evermore, 
Amen; "and have the keys of hell and 

19 of death. Write the things which 
thou hast seen, and the things which 
are, and the things which shall be 

20 hereafter; 20 The mystery of the seven 
'"stars which thou sawest in my right 
hand, and the seven golden candle- 
sticks. The seven stars are the angels 



given no consideration. The imagery of the Apocalypse is Hebrew. It is doubtful whether 
any symbol in the Apocalypse is taken from paganism. It is intensely Jewish. 
1 Prophetic rapport. 

3 Some commentators interpret it as the Day or period of Judgment. 
8 Indicating divinity of the Speaker. 

4 Christ Himself selects the Churches. There were more than these seven Churches in 
Asia Minor at the time John wrote, but these are divinely chosen not simply for them- 
selves as individual historic churches, but as typical of the periods of the Church of this 
dispensation. They typify the entire Christian Body in the successive periods of its his- 
tory. We are about to be given Christ's decision regarding the Church in its universality 
and continuity. 

6 In every language, truth is likened to light, so the churches are "light-bearers." They 
are not the light, but they hold forth the light which they have from the oil of grace and 
the fire of the Holy Spirit. The number seven here signifies the whole church of all times 
and places. Gold is the royal and sacred metal, so the true church is the pure gold of the 
world. 

* He is even now in the midst of His Church. 

'The emphasis is upon the essential importance of the human element in Christ. He 
is recognized thruout Eternity as the Son of Man. 

8 His garment indicates that He is a royal Priest and Judge of the Church. 

9 Royal dignity. Symbol of power, righteousness and truth. Eph. 6:14. 

10 Suggesting His eternal deity, also human reverence. 

"Divine, all-penetrating intelligence from which nothing can be hid. The light of the 
human eye is from without and shifts its focus as the rays fall upon it, but the light in 
the eye of Christ is from the divinity within, a steady sharpness scannmg the darkness 
as well as the light, the soul and the heart as well as the conduct. 

12 Glowing brass, — beautiful yet terrible in purity and holiness. 

13 Majesty and power of the Speaker. 

14 Here is indicated the peculiar responsibility and also the special protection and 
honor of the true minister. Christ holds the true minister in the hollow of His hand. No 
such one, in such security, need fear the power of worldly men nor the manipulation of 
ecclesiasticism. Nothing can come to one in this security except as divinely permitted and 



f 



THE REVELATION 



15 



of the seven churches: and the seven 
^candlesticks which thou sawest are 
the seven churches. 



tho maliciously intended, God will overrule it for good. He "causeth the wrath of man to 
praise Him." Joseph's brethren sold him into Egypt intending him to be a slave, but God 
intended him for a ruler and prince. It is significant that Jude 13 designates false teach- 
ers as "wandering stars." 

15 A word-sword, conviction, judgment, punishment. 

16 The Sun in Full Strength. Literally — "His face most glorious." It shone thus on the 
Mount of Transfiguration, and when Christ appeared to Saul on the Damascene road, the 
light was "above the brightness of the sun." The churches are lamps, the ministers are 
stars ; but Christ is the Sun. 

17 Here are given titles in addition to the Vision, to add to the glory and majesty of our 
Lord. The First and the Last, again emphasizes His eternity. It is given to comfort and 
assure the faith of His people. 

18 The Living One — underived eternal life ; the strongest claim of Christ's divinity. Yet 
He was dead — this is the divine mystery. He voluntarily laid down His life to prove Him- 
self capable of taking it again, and thus established The Resurrection. He is now the 
Ever-Living One, "alive for the age of the ages," the Prince of Life, the Master of Death. 

19 Death holds the bodies, and Hades — the intermediate world — the souls of men. Christ 
can control both. He will unlock the doors when He comes in triumph. 

so Man can know a mystery only by revelation. 
21 Illuminators — messengers, leaders, teachers. 

m Their realm is the world. Stars or candles are needed in a dark place. 



D. Epistles to The Churches ^ e Epistles to the Churches cover this dispensation to its close. They show that the 

visible church is a mixed society embracing interminglings of good and evil from its begin- 
ning to the end. Together with the vital, divine element there has been ever the mixture 
of humanism and carnality. It is a superficial thing to jump from one denomination to 
another, thinking to escape the carnal element. While it is true, beyond controversy that 
some denominations are more spiritual than others, it still remains that the carnal creeps 
in and everywhere something is known of "strife and division." But let us not overlook 
^the encouraging feature — Christ is in the midst. The Holy Spirit is surely working thru 



THE REVELATION 



Laodicea 
Anti-Christian 
a-b 



the Church in spite of its mixed condition and it is the divinely chosen channel for bless- 
ing, and glorious achievement. 

This evil element in the church, as it has worked itself out in history, has shown itself 
cumulative in its nature. There are two distinct climaxes of the carnal in the history 
of the Church. Beginning with what were almost a seeming good it culminates in the 
Thyatiran period in such centralization and consolidation of ecclesiastical power as is 
seen pre-eminently in the system of Roman Catholicism. In the Laodicean period we reach 
the opposite extreme — individualism and disintegration ; every man formulating his own 
doctrine. 

The following Table of the Seven Churches will be suggestive in denning the periods of 
this dispensation : 

SEVEN CHURCHES : 

Ephesus Smyrna Pergamos Thyatira Sardis Philadelphia 
Apostolic Martyr State Papal Protestant Missionary 

33 A. D. 100 A. D. 311 A. D. 590 A. D. 1517 A. D. 1755 A. D. 
33- 100, Apostolic church from Pentecost to the death of John. 
100- 311, Martyr church from the death of John to Constantine. 
311- 590, State church from Constantine to Gregory I, the first pope. 
590-1517, Papal church from Gregory I to Luther. 
1517-1755, Protestant churches from Luther to Wesley. 
1755- a, Missionary churches from Wesley to a. 

a- b. Anti-Christian church from a to b the coming of Christ. 
It will be seen that all of the Epistles are very similar in structure, 
outline will be helpful in the study of each. 
I. Address. 

II. A citation of some divine attribute of the Speaker. 

III. His complete knowledge of the sphere, duties and doings of the people addressed. 

IV. The state of each with praise and promise or censure and admonition as required. 
V. An allusion to His coming and its relation to the body addressed. 

VI. A universal command to hear. 
VII. A special promise to the ultimate victor. 



The following 



THE REVELATION 



17 



CHAPTER II. 

1 UNTO the angel of the church of 
'Ephesus write ; These things saith he 
that holdeth the seven stars in his 
right hand, who walketh in the midst 

2 of the seven golden candlesticks; I 
know thy works, and thy labour, and 
thy patience, and how thou canst not 
bear them which are evil : and thou 
hast tried them which say they are 
apostles, and are not, and hast found 

3 them liars: And hast borne, and hast 
patience, and for my name's sake hast 

4 laboured, and hast not fainted. Nev- 
ertheless I have somewhat against 
thee, because thou hast left thy first 

5 love. Remember therefore from 
whence thou art fallen, and repent, 
and do the first works; or else I will 
come unto thee quickly, and will 
remove thy candlestick out of his 

6 place, except thou repent. But this 
thou hast, that thou hatest the deeds 
of the Nicolaitans, which I also hate. 

7 He that hath an ear, let him hear 
what the Spirit saith unto the 
churches; To him that overcometh 
will I give to eat of the 2 tree of life, 
which is in the midst of the paradise 
of God. 

8 And unto the angel of the church in 
3 Smyrna write ; These things saith the 
first and the last, which was dead, and 

9 is alive. I know thy works, and trib- 
ulation, and poverty, (but thou art 
rich) and / knoio the blasphemy of 
them which say they are Jews, and 
are not, but are the synagogue of 



*The name signifies earnestness, yet a giving way of the first love. Herein lies the 
origin of all mischief in individual Christian experience. When love wanes, the heart 
loyalty which repulses the thought of evil breaks down and then evil practices creep in. 
In this first period Judaizers and Gnostics promulgated their heretical mixtures of Juda- 
ism and paganism but were held in check by the Apostles. 

2 "The revival of this symbol — The Tree of Life — in the Apocalypse is in accordance 
with the theme of the restitution of all things. The Tree which disappeared with the dis- 
appearance of the earthly Paradise reappears with the reappearance of the heavenly." 

8 The name signifies precious, yet bitter. It typifies holiness in the midst of persecution 
and receives the highest praise from God. The evil which was unformed in the earlier 
period has now grown to be an influential party and is called "the synagogue of Satan." 

4 The devil — Note that the persecution of the Christians is here recognized as coming 
from Satan and is not ascribed to the hatred and prejudice of men. The records show 
that the early martyrs had the conviction that their afflictions were the direct and imme- 
diate work of the devil. And the spiritual Christian of our day needs to keep clearly in 
view, that our warfare is not "against flesh and blood" but against "principalities and 
powers." True, the devil employs human agencies and uses the malice of men, but he, 
himself, is the direct source of our persecution. 

6 Is it more than a coincidence that there were just ten years — 303 to 313 A. D. — which 
are marked in history as the bloodiest period of Christian martyrdom? 

6 Faithful unto the measure of enduring even death for the truth. 

7 The name signifies a tower and marriage. It typifies a church yielding to adulterous 
alliance with the kingdom of evil. The evil which was at first openly recognized and 
fought as an enemy of the truth has now been accepted as a doctrine. The Balaamites 
and Nicolaitanes have come into power. 

8 Seat — more accurately, throne, for the thought is that Satan exercises dominion. 

8 Doctrine of Balaam, — literally "People destroyers." Some authorities recognize in 
this the doctrine of the union of Church and State. 

10 The act of sacrificing to idols was a social as well as a religious act. Feasts were 
made of parts unconsumed i:i sacrifice and for a Gentile to refuse to eat of idol-meat was 
to withdraw in large measure from the social life of his time. "In times of persecution, 



18 

10 Satan. Fear none of those things 
which thou shalt suffer: behold, 4 the 
devil shall cast some of you into pris- 
on, that ye may be tried; and ye shall 
have tribulation 6 ten days: be thou 
faithful "unto death, and I will give 

1 1 thee a crown of life. He that hath an 
ear, let him hear what the Spirit 
saith unto the churches ; He that over- 
cometh shall not be hurt of the second 
death : 

12 And to the angel of the church in 
'Pergamos write; These things saith 
he which hath the sharp sword with 

13 two edges; I know thy works, and 
where thou dwellest, even where 
Satan's s seat is : and thou boldest fast 
my name, and hast not denied my 
faith, even in those days wherein 
Antipas ivas my faithful martyr, who 
was slain among you, where Satan 

14 dwelleth. But I have a few things 
against thee, because thou hast there 
them that hold the doctrine of 
9 Balaam, who taught Balak to cast a 
stumblingblock before the children of 
Israel, to 10 eat things sacrificed unto 
idols, and to commit fornication. 

15 So hast thou also them that hold the 
doctrine of the "Nicolaitans, which 

16 thing I hate: Repent; or else I will 
come unto thee quickly, and will fight 
against them with the sword of my 

17 mouth. He that hath an ear, let him 
hear what the Spirit saith unto the 
churches; To him that overcometh 
will I give to eat of the hidden 
manna, and will give him a white 
stone, and in the stone a new name 



THE REVELATION 

tasting the wine of the libations or eating meat offered to idols, was understood to mean 
recantation from Christianity." (Vincent.) 

"Doctrine of the Nicolaitanes, — literally 'Teople conquerors." This is recognized by 
some as the doctrine of apostolic succession, with the evil of an ecclesiastical hierarchy 
attending it. There was an historical heretical sect known as Nicolaitanes, followers of 
Nicholas of Antioch who apostatized from the true faith and became the founder of an 
Antinomian party which was characterized by gross sensuality and participation in the 
idolatrous pagan feasts. 

" The name signifies a daughter : feminine oppression. This typifies the period of 
effeminacy and corrupt clerical domination. Service in building up the Church ( feminine ) 
had now usurped the place of heart loyalty to Christ (masculine). 

13 Dr. Seiss in his "Lectures," gives an exhaustive study of this figure — Jezebel as a 
type of Roman Catholicism. We quote the following in substance. Systematized prelacy 
and Balaamism gave birth to the papacy, that mongrel and mighty thing by which pagan 
life was transferred to the veins of the Church. Heathen pomp and ceremony was mingled 
with Christian rites and sacraments. Jezebel, the unclean wife of Ahab, was a heathen 
married to a Jew. The papacy is heathenism grafted into Judaism. Jezebel claimed to 
be a prophetess, popery claims to be the infallible teacher from God. Jezebel had "her 
works;" popery has a system of works, vigils, masses, penances, indulgences, purgatory, 
saint-worship, etc. Jezebel was an adulteress ; popery is marked by its spiritual adultery 
with the world and its unclean alliances with kings and governments. Jezebel was a mur- 
deress of Jehovah's prophets ; popery has outstripped all others in the severity of its tor- 
tures for those who have exposed its corruption. In this epistle, Jezebel is supposed 
to be the angel's wife ; the teaching of Romanism is the celibacy of the clergy who are held 
as married to the Church. 

* Seduce, in the Apocalypse, "never means mere error as such, but fundamental depar- 
ture from the truth." (Vincent.) 

"This terrible figure of adultery is used by inspiration to bring out with tremendous 
force, an appalling fact, that many having sworn by vows of an uttermost consecration 
to love Christ supremely and give Him the first place in the heart, forget their vows of 
loyalty, turning back to the old loves of the world. When a backslidden church sinks into 



THE REVELATION 



19 



written, which no man knoweth sav- 
ing he that receiveth it. 

18 And unto the angel of the church in 
"Thyatira write; These things saith 
the Son of God, who hath his eyes 
like unto a flame of fire, and his feet 

19 are like fine brass; I know thy works, 
and charity, and service, and faith, 
and thy patience, and thy works; and 
the last to be more than the first. 

20 Notwithstanding I have a few things 
against thee, because thou sufferest 
13 that woman Jezebel, which calleth 
herself a prophetess, to teach and to 
*seduee my servants to commit for- 
nication, and to eat things sacrificed 

21 unto idols. And I gave her space to 
repent of her fornication; and she 

22 repented not. Behold, I will cast her 
into a bed, and them that commit 
"adultery with her into great tribula- 
tion, except they repent of their deeds. 

23 And I will kill her children with 
death; and all the churches shall 
know that I am he which searcheth 
the reins and hearts: and I will give 
unto every one of you according to 

24 your works. But unto you I say, and 
unto 15 the rest in Thyatira, as many 
as have not this doctrine, and which 
have not known "the depths of Sa- 
tan, as they speak; I will put upon you 

25 none other burden. But that which 
ye have already, hold fast till I come. 

26 And he that overcometh, and keepeth 
my works unto the end, to him will 

27 I give "power over the nations. And 
he shall rule them with a rod of iron; 
as the vessels of a potter shall they 



spiritual adultery, the moral tone of society retrogrades and lust is common among the 
people. 

15 Thank God there are some even in Thyatira who are saved. If the commentators are 
right in concluding that this period refers to Romanism, does not this passage give author- 
ity to say that there will be some sincere souls saved out of Catholicism? 

16 This expression — depths of Satan — may refer to a Gnostic sect of Satan worshippers, 
who took the serpent as the symbol of intellect and taught that the Fall of humanity 
was an emancipation into a larger knowledge. The characteristic boast of these Gnostics 
was their knowledge of the depths of divine things. 

17 More accurately — authority. 

18 The name signifies remnant — an escaped few. It typifies the period of protestant 
return to Christ from Romanism, but is still marked by spiritual lethargy. It marks a 
reaction. The old corrupt order is not overthrown, but a remnant is escaped from it. 
The pure gospel is once more preached and largely received, but the conquest of evil is 
not complete. Carnality creeps in and the new life soon becomes enfeebled. It must be 
borne in mind that the Reformation with its Luthers and Calvins and all that their heroic 
service accomplished did not defeat Romanism. Protestantism has become a mighty 
agency for God in this dispensation but Romanism is, and will continue to be, a world 
movement to the end of this age. 

19 Perfect, i. e. — fulfilled, complete. 

20 The name signifies Brotherly Love. It typifies a church having a comparatively small 
humble flock of earnest spiritual souls in the midst of a larger company. It marks the 
era of spiritual revivals and vast missionary enterprises. This exceptional band of broth- 
ers in the Lord dwell among nominal Christians so joined to their comforts and luxury 
that only trial can arouse them. 

21 The hour of temptation — the period of tribulation. 

22 The name signifies the democratic church. This last period will be characterized by 
self delusion and empty profession with much clamor of popular opinion and self-suffi- 
ciency. Is not the very atmosphere of our own day charged with this presumptuous, ambi- 
tious carnality that would lead humanity to believe that it will find a way to save itself 
without humbly bowing at the foot of The Cross? Some leaders tell us it will be done 
by the discoveries of our modern psychology and others, that we can work out our own 



20 



THE REVELATION 



be broken to sbivers: even as I 

28 received of my Father. And I will 

29 give him the morning star. He that 
hath an ear, let him hear what the 
Spirit saith unto the churches. 

CHAPTER III. 

1 AND unto the angel of the church in 
18 Sardis write; These things saith he 
that hath the seven Spirits of God, 
and the seven stars; I know thy 
works, that thou hast a name that 

2 thou livest, and art dead. Be watch- 
ful, and strengthen the things which 
remain, that are ready to die: for I 
have not found thy works "perfect 

3 before God. Remember therefore how 
thou hast received and heard, and 
hold fast, and repent. If therefore 
thou shalt not watch, I will come on 
thee as a thief, and thou shalt not 
know what hour I will come upon 

4 thee. Thou hast a few names even in 
Sardis which have not defiled their 
garments; and they shall walk with 

5 me in white : for they are worthy. He 
that overeometh, the same shall be 
clothed in white raiment; and I will 
not blot out his name out of the book 
of life, but I will confess his name 
before my Father, and before his 

6 angels. He that hath an ear, let him 
hear what the Spirit saith unto the 
churches. 

7 And to the angel of the church in 
'"Philadelphia write; These things 
saith he that is holy, he that is true, 
he that hath the key of David, he 



redemption by political reforms, and still others, that we will finally develop into our 
supreme state of bliss thru evolution by the breaking away from the tyranny of past faith, 
and the fundamental laws of society. And is it not true that multitudes are being so 
blinded by these sophistries that they are losing sight of the supreme truth that man is 
hopelessly lost without Christ, and any religion or system of philosophy that promises 
redemption without The Atonement is essentially false and utterly calamitous to the soul? 
Is it not true that the self-sufficiency of our modern scholarship is tending toward a denial 
of the authority of the holy scriptures? Leaders in the American churches are in danger of 
that subtle idolatry that worships the creations of their own minds as slavishly as the 
ignorant oriental bows down to the idol fashioned by his own hands. 

23 In passing may we note the touch of irony in the use of this word buy. The Divine 
Speaker tells them that their riches are hollow, their goods worthless; then how can 
wretched paupers buy anything? It is another way of emphasizing their utter dependence 
upon the merit of the Atonement. The mercy of Christ is freely given and yet in a 
very true sense salvation costs. Its price is the renunciation of sin, of the world, of self. 

It would be impossible to draw hard and fast lines of division between the periods of 
this dispensation. As a matter of history they verge gradually from one to the other. 
The churches, as has been indicated, mark only the main characteristics of each period 
and in almost any period individual souls could be found exemplifying the prevailing type 
of other periods. It would seem especially difficult to draw the line with authority between 
the two closing periods. May it not be that even now we may be living thru the transi- 
tion of the one to the other? Have we not in our present church life characteristics of 
both periods? Think prayerfully and look discerningly into the church life with which 
you are most familiar. There are two great arteries of vital energy and divine life. The 
one is recognized as the Evangelistic, and takes in all those activities that are making 
for holiness and true evangelism — the transforming of men and women by a superhuman 
salvation that brings deliverance from past sins and purity of heart thru faith in Christ. 
The other is the missionary spirit which is finding expression to-day in multiplied agencies 
and stupendous achievements in the spread of the Gospel. What would the Church be 
with these two great arteries removed? There would still be a multitude of church mem- 
bers left — a vast, wide-spread organization, "characterless, conceited, vain — nauseating to 
Christ the Bridegroom." 



THE REVELATION 



21 



that openeth, and no man slmtteth; 
and shutteth, and no man openeth; 

8 I know thy works: behold, I have set 
before thee an open door, and no man 
can shut it: for thou hast a little 
strength, and hast kept my word, and 

9 hast not denied my name. Behold, I 
will make them of the synagogue of 
Satan, which say they are Jews, and 
are not, but do lie; behold, I will 
make them to come and worship 
before thy feet, and to know that I 

10 have loved thee. Because thou hast 
kept the word of my patience, I also 
will keep thee from the "hour of 
temptation, which shall come upon all 
the world, to try them that dwell 

11 upon the earth. Behold, I come 
quickly: hold that fast which thou 
hast, that no man take thy crown; 

12 Him that overcometh will I make a 
pillar in the temple of my God, and 
he shall go no more out: and I will 
write upon him the name of my God, 
and the name of the city of my God, 
which is new Jerusalem, which Com- 
eth down out of heaven from my God: 
and / will write upon him my new 

13 name. He that hath an ear, let him 
hear what the Spirit saith unto the 
churches. 

14 And unto the angel of the church of 
the 22 Laodieeans write; These things 
saith the Amen, the faithful and true 
witness, the beginning of the creation 

15 of God; I know thy works, that thou 
art neither cold nor hot : I would thou 

16 wert cold or hot. So then because 
thou art lukewarm, and neither cold 



Thus we find that in the first four periods, the culmination of evil took the form of 
consolidation and centralization of power with its abuses. In the last three it culminates 
in the opposite extreme, individualism, disintegration; disregard of authority, and every 
man setting up his own opinion as his religion — spiritual anarchy. 



22 

nor hot, I will spew thee out of ray 

17 mouth. Because thou sayest, I am 
rich, and increased with goods, and 
have need of nothing; and knowest 
not that thou art wretched, and mis- 
erable, and poor, and blind, and 

18 naked: I counsel thee to 23 buy of me 
gold tried in the fire, that thou may- 
est be rich; and white raiment, that 
thou mayest be clothed, and that the 
shame of thy nakedness do not 
appear; and anoint thine eyes with 

19 eyesalve, that thou mayest see. As 
many as I love, I rebuke and chasten : 

'20 be zealous therefore, and repent. Be- 
hold, I stand at the door, and knock: 
if any man hear my voice, and open 
the door, I will come in to him, and 
will sup with him, and he with me. 

21 To him that 2J overcometh will I grant 
to sit with me in my throne, even as 
I also overcame, and am set down 

22 with my Father in his throne. He 
that hath an ear, let him hear what 
the Spirit saith unto the churches. 



THE REVELATION 

. * The limited scope of this study prohibits comment on the promises to the Overcome rs 
in these marvelous epistles. They are pregnant with the richest truths of Divine grace. 
This closing one of the group brings us to an overwhelming conception of the future vic- 
tory and honor of the saints. It staggers one to comprehend the power and dominion 
implied in this promise to share Christ's throne. To sit with him in the throne cannot be 
the attitude of servants. It is the attitude of authority and dominion. Thus it surely 
teaches that Christ Jesus is inseparably identified with humanity. He is the Son of Man 
thruout Eternity. 



THE REVELATION 23 

Notes 



24 THE REVELATION 

Notes 



THE REVELATION 



25 



II. Christ in His Relation to His 
Glorified Church and The Mar- 
shalling for His Forthcoming. 

IV. and V. 

A. The Heavenly Order. 

CHAPTER IV. 

1 AFTER this I looked, and, behold, a 
1 door was opened in heaven: and the 
first voice which I heard was as it 
were of a trumpet talking with me; 
which said, Come up hither, and I 
will shew thee things which must be 

2 hereafter. And immediately I was 
in the Spirit: and, behold, a 2 throne 
was set in heaven, and 3 one sat on the 

3 throne. And he that sat was to look 
upon 4 like a jasper and a sardine 
stone : and there was a 6 rainbow round 
about the throne, in sight like unto an 

4 e emerald. And round about the throne 
were four and twenty 'seats : and upon 
the seats I saw "four and twenty eld- 
ers sitting, clothed in white raiment; 
and they had on their heads crowns 

5 of gold. And out of the throne pro- 
ceeded "lightnings and thunderings 
and voices: and there were seven 
10 lamps of fire burning before the 
throne, which are the "seven Spirits 

6 of God. And before the throne there 
was a 12 sea of glass like unto crystal : 
and in the midst of the throne, and 
round about the throne, were four 
"beasts "full of eyes before and 

7 behind. And the "first beast was like 




With the opening of the 4th chapter we come to a distinct transition. The word church 
does not recur. The present dispensation has closed and we are now gazing with the 
inspired St. John upon new scenes. A throne is being set in the heavenly realm. 

1 Many of the foremost commentators of the premillennial school interpret this phrase 
as indicating the Rapture of the Saints, their being caught up to meet Christ in the air, 
joining Him with the hosts of those who have died in the faith. It is important here to 
understand that there seem to be two special comings of our Lord, both future. He comes 
first for His Bride, i. e., to gather His saints and He comes with His Bride, i. e., to destroy 
His enemies. These are manifestly not the same event. The true, invisible body of believ- 
ers — The Bride — is caught up into heaven to escape the period of the Tribulation about 
to ensue upon the earth. Paul describes this glorious event in I. Thess. 4 :16-17. For the 
Lord himself shall descend from heaven with a shout, with the voice of an archangel and 
with the trump of God : and the dead in Christ shall rise first ; then we which are alive 
and remain shall be caught up together with them in the clouds to meet the Lord in the 
air : and so shall we ever be with the Lord. 

In this same epistle Paul sets forth the necessary preparation of the Church for this 
Glorious Appearing in the divine call to holiness (Ch. 4:3, 7, 8). "For this is the will of 
God, even your sanctification, that ye should abstain from fornication : For God hath 
not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth 
not man, but God, who hath also given unto us his Holy Spirit." 

In the third chapter, thirteenth verse, Paul further emphasizes the real aim of divine 
grace — "To the end he may stablish your hearts unblameable in holiness before God, even 
our Father, at the coming of our Lord Jesus Christ with all his saints." 

And in the fifth chapter, twenty-third and twenty-fourth verses, he prays that we may 
have this divine work wrought in us now, in order that we may be ready for the coming 
of the Lord. "And the very God of peace sanctify you wholly ; and / pray God your whole 
spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 
Faithful is he that calleth you, who also will do it." 

From this we conclude that the Bride must be a glorious church, not having spot, or 
wrinkle, or any such thing ; but that it should be holy and without blemish. Eph. 5 :27. 

But some one refuses to accept this on the ground that many saints have lived and died 



26 



THE REVELATION 



a lion, and the second beast like a 
calf, and the third beast had a face 
as a man, and the fourth beast was 

S like a flying eagle. And the four 
beasts had each of them "six wings 
about him; and they ivere full of 
eyes within: and they "rest not day 
and night, saying, "Holy, holy, holy, 
Lord God Almighty, which was, and 

9 is, and is to come. And "when those 
beasts give glory and honour and 
thanks to him that sat on the throne, 

10 who liveth for ever and ever. The 
four and twenty elders fall down 
before him that sat on the throne, and 
worship him that liveth for ever and 
ever, and cast their crowns before the 

11 throne, saying, Thou art worthy, O 
Lord, to receive glory and honour and 
power: for thou hast created all 
things, and "for thy pleasure they are 
and were created. 



without ever professing the experience of holiness. We would say only this that the 
blessed Atonement provides for all souls who have not come to the place of accountability 
and for all who have not had the light on their privilege, under Pentecost, of being made 
clean from "the least and last remains of sin." We would not be understood as teaching 
that only those associated with some particular movement make up this number. All 
such divisions and distinctions are superficial in the presence of this company which is 
made up of those who have seen the power in the Blood and have "the sanctification with- 
out which no man shall see the Lord," (Heb. 12:14) and those who lning to the full 
measure of their light, are in vital communion with the Lord, and so are made holy at 
His coming. At the close of the Tribulation Period, He comes with His Bride to establish 
His Throne in Judgment and inaugurate the millennial reign. 

2 "A throne was being set" — a new dispensation beginning. 

3 God, the Father. 

* An oriental conception symbolic of the intensity of the light of God's presence. Uniting 
the tint and brilliancy of jasper and sardis gives the strong glare of flame without smoke. 

5 Even on the eve of the terrible judgment and punishment of the wicked, God still 
remembers His covenant (See Gen. 9:16). 

6 The prevailing hue— green — symbolizes promise, hope. Another evidence of Infinite 
mercy in this indication of salvation overspanning the consuming flame of jasper and 
sardis. 

' Seats of dominion — lesser thrones. 

8 This number — 12 double — indicates completion, suggesting the 12 patriarchs of Old 
Testament history and the 12 apostles of the New Testament times. These elders fully 
.represent the many thousands of glorified saints. They are according to the best authori- 
ties, human beings, first fruits of the Resurrection, acting in the capacity of counselors. 

9 Indicating a throne of judgment and wrath. 

10 Torches, — suggestive of battle. 

11 The Holy Spirit, complete in judgment power. 

12 This sea of glass seems to be the foundation of the throne — a conception expressive of 
exquisite beauty and sublime majesty. 

13 "Beasts," literally Living Ones. Here it were utterly presumptuous to dogmatize. 
There is no final authority by which we may interpret the exact rank of the Living Ones. 



THE REVELATION 



27 



B. The Earthly Administration. 
CHAPTER V. 

1 AND I saw in the right hand of him 
that sat on the throne a 'book Writ- 
ten within and on the back side, 

2 3 sealed with 4 seven seals. And I saw 
a strong angel proclaiming with a 
loud voice, 6 Who is worthy to open the 
book, and to loose the seals thereof? 

3 And "no man in heaven, nor in earth, 
neither under the earth, was able to 
open the book, neither to look there- 

4 on. And 'I wept much, because no 
man was found worthy to open and to 
read the book, neither to look there- 

5 on. And one of the elders saith unto 
me, Weep not: behold, the Lion of the 
tribe of Juda, the Eoot of David, 8 hath 
prevailed to open the book, and to 

6 loose the seven seals thereof. And I 
beheld, and, lo, in the midst of the 
throne and of the four beasts, and in 
the midst of the elders, stood a 'Lamb 
as it had been slain, having seven 
"horns and seven "eyes, which are the 
seven Spirits of God sent forth into 
all the earth. 



One eminent authority suggests that they signify the angelic powers who are to care for 
the redeemed creation in which the redeemed saints are some day to reign. They may be 
human beings taking rank with judgment angels in executing the Divine Will. 
"Indicating great intelligence and discernment. 

15 These symbols of verse 7, suggest the emblems of the leading tribes of ancient Israel. 
Judah, a lion ; Ephraim, a young ox ; Reuben, a man ; Dan, an eagle. The passage indi- 
cates the power, leadership and protection of the Living Ones. 

16 Typifying intense activity. 

"This phrase indicates the eagerness and zeal of the Living Ones and also suggests 
their large responsibility. 

18 Holiness is the supreme refrain of glorified human beings. 

19 The difference in attitude would argue that the Living Ones are higher in rank than 
the Elders. 

20 A more accurate translation is because of Thy ivill. 



1 As we continue to gaze with the Seer, our attention is held by the Book in the right 
hand of God upon the Throne. Much controversy has centered around the interpretation 
and identification of this Book. Some false teachers have, as it seems to us, blasphemously 
claimed this to be some human book which they would foist upon our recognition as being 
inspired. We will not dignify their claims by the mention of these spurious human bibles, 
but without attempting argument will give what appeals to us as the true identification. 
It is the Book of Redemption, full and complete in its past, present and future phases. 

2 This, to the Jew of John's time, would identify it as a legal document or register of 
inheritance. 

3 That it was sealed signifies, according to Jewish custom, an alienated inheritance. 
"The number of seals signifies the completeness of the bonds of forfeiture. Man's 

original estate — totally gone : Humanity utterly helpless, in absolute need of a competent 
Redeemer. 

5 Who will be able to restore to mankind all that was involved in our loss thru the fall? 
c Humanity has tried to find a man who could give us a philosophy or system that 
would redeem us. The Orientals have tried Buddha, the Moslem world has tried 



28 



THE REVELATION 



7 And "he came and took the book out 
of the right hand of him that sat upon 

8 the throne. And when he had taken 
the book, the four beasts and four 
and twenty elders fell down before the 
Lamb, having every one of them 
"harps, and "golden vials full of 
odours, which are the prayers of 

9 saints. And they sung a new song, 
saying, Thou art worthy to take the 
book, and to open the seals thereof : 
for thou wast slain, and hast redeemed 
us to God by thy blood out of every 
kindred, and tongue, and people, and 

10 nation; And hast made us unto our 
God kings and priests: and we shall 

11 reign on the earth. And I beheld, and 
I heard the voice of many angels 
round about the throne, and the 
beasts, and the elders: and the num- 
ber of them was ten thousand times 
ten thousand, and thousands of thou- 

12 sands: Saying with a loud voice, 
Worthy is the Lamb that was slain 
to receive power, and riches, and wis- 
dom, and strength, and honour, and 

13 glory, and blessing. And every crea- 
ture which is in heaven, and on the 
earth, and under the earth, and such 
as are in the sea, and all that are in 
them, heard I saying, Blessing, and 
honour, and glory, and power, be unto 
him that sitteth upon the throne, and 
unto the Lamb for ever and ever. 

14 And the four beasts said, Amen. And 
the four and twenty elders fell down 
and worshipped him that liveth for 
ever and ever. 



Mohammed, and Americans have tried various "new religions," but every one breaks 
down, and none of these prophets or systems of philosophy can prevail to break the seals 
of this Book. It requires One who is more than teacher, more than example, yet One who 
is thoroughly identified with humanity. 

7 John weeping is representative of the Church of this time — in sorrow and privation, 
awaiting the full redemption of the forfeited inheritance. 

8 The Lion-Lamb hath prevailed. Here is one of the profoundest and most unan- 
swerable testimonies to the deity of Jesus Christ. The very essence of the Gospel lies in 
this — "He is able." His atonement as the "Pet Lamb" of God has qualified Him for the 
office of Lion — "to judge and make war." It is as both Lamb and Lion that we see Him 
here, worthy to open the Book. And as we shall shortly see, the breaking of the seals 
brings us to a view of the immediate future, the tribulation for those upon the earth after 
the Bride is caught away. 

9 Christ, the Lamb of God, in His sacrificial virtue to take away sin. 

10 Having imperial strength to conquer all foes. 

11 Having perfect, universal, spiritual intelligence. 

""He came and took the Book" — Dr. Seiss gives a masterful epitoiae of the tremen- 
dous significance of these words : He writes : "This is the most sublime individual act 
recorded in the Apocalypse. It includes all that suffering creation, and the disinherited 
saints have been groaning for thru these six thousand long years of grief and sorrow. It 
carries with it all the rest of this glorious revelation. By it the world is subdued, Babylon 
judged, anti-Christ destroyed, the dragon vanquished, death overthrown, the curse 
expunged, the earth made new, the reign of everlasting blessedness and peace inaugurated, 
transforming the earth into the unfading glory and paradise of God. It is the legal con- 
summation of repossession of all that was lost in Adam. A thrill runs thru the universal 
heart of all living things. There is not a holy heart unmoved, not a holy tongue that 
does not swell the song — Thou art worthy." 

13 Harps typify the prophetic office. 

14 The treasured prayers of the saints of all ages, No true prayer is ever lost. 



THE REVELATION 

Notes 



THE REVELATION 

Notes 



THE REVELATION 



31 



III. Christ In His Relation To The We come now to an entirely new series of events. With the opening of the seals, the 

Scenes of The Tribulation Tribulation begins. The weight of authority is practically unanimous in the teaching that 

this — the period of time on the earth, which comes between the event of Christ's catching 
VI -XIX :6. away His Bride and His coming with His Bride — corresponds to "the last week" of Dan- 

iel's prophecy, and will be about seven years in duration. It is elsewhere recognized as the 
time of Jacob's trouble, for the Hebrew race plays a conspicuous part once more, and 
in this period many prophecies concerning Israel will be fulfilled, which for our day are 
veiled and hard to understand. 

It is a time of unprecedented miseries and torments. But let the thoughtful student 
note clearly that these punishments are not arbitrary. It is not as if new elements were 
dragged in by a spiteful Omnipotent Being for punishment, but rather it is the result of 
God's withdrawing of the Church. Let it be observed as our study advances, that all the 
elements of corruption which appear in social conditions during the Tribulation are very 
manifestly present in the social fabric of our own generation. They will naturally ripen 
and come to their full fruition of wretchedness as the restraining forces of righteousness 
are withdrawn. It is the working out of the great law — as sure in its outcome as any 
law of Nature, its deadly result as inevitable as the existence of a second end of a rope 
if there be a first end— the relentless working of the law of sin; man is enticed — infatu- 
ated — of his own lust, lust conceiving bringeth forth sin, and sin when it is finished bring- 
eth forth death. God seems now to permit Satan to do his worst thru rebellious humanity 
and a spectacle of "the exceeding sinfulness of sin" is presented to the universe. 

It is hard for us to realize how rapidly vice and crime could culminate when there is 
no longer a saint in all the world, when even the dead are only the wicked dead who 
await the second resurrection. 

Let us call attention in passing to the peculiar construction which the inspired author 
uses in this division of the Book. We find a series of three sevens and yet all included 
in the one major series, that is to say, we begin with the series of Seals, then find that 
the series of the Trumpets is included under the seventh seal, and again the series of the 
Bowls or Vials is included under the seventh trumpet, and the completion of these two 
latter series concludes the series of the Seals. 

The thoughtful student sees in this portrayal of the Tribulation that the Judgment Day 
is not a 24 hour day, but a period and that, in the true sense, judgment may be said to have 



32 



THE REVELATION 



two hemispheres, the human or natural, such as we recognize as the physical penalty for 
sensual sin, the psychological result of horror and contempt and hatred that follows 
avarice and covetousness ; and the divine side, the rightfully inflicted punishment of a 
disregarded and insulted God. 

In taking up the study of the opening of the Seven Seals we recognize that they divide 
themselves into two groups : the first, embracing the first four seals, is distinguished by the 
presence of the Horsemen, and the prominence of The Living Ones: the last three seals 
form the second group. Some commentators take it as a law of interpretation that when 
only the Elders speak, it concerns heaven, or is a matter of instruction. When the Living 
Ones speak, it is concerning earth and indicates the going forth of power. It is worthy of 
note that amid all the destructive prodigies of this period, the earth is not interrupted in 
its orbit, its changing seasons, nor is it utterly depopulated. 

The action of the four horsemen refers, according to the best authorities, to the judg- 
ment of those "left*' when Christ "coming as a thief" has quietly taken what He wanted 
— His Bride — and gone up into the heavenlies. The action of the four is in a measure con- 
temporaneous. Here, as elsewhere, John arranges his material for clearness of descrip- 
tion rather than for chronological accuracy. The opening scenes undoubtedly indicate a 
religious revolution; many Laodiceans will then awake and submit to the sovereignty of 
God. But all those coming into the light at this time will have forever missed the high- 
est honors of The Kingdom. It will be no longer the patient entreaty of The Gospel, but 
the penal infliction of judgment. 



A. The Opening of The Seven 
Seals. 

1. The First Group. VI: 1-8. 
CHAPTER VI. 

1 AND I saw when the Lamb opened 
one of the seals, and I heard, as it 
were the 'noise of thunder, one of 2 the 
four beasts saying, 3 Come 4 and see. 

2 And I saw, and behold a 5 white horse: 



1 Signifying terror, judgment, and majesty. 

2 The Living Ones, sharing in the administration of judgment power. 

3 A bid of power calling the horsemen into action. 

4 These words and see are omitted in the most authentic manuscripts and were prob- 
ably not present in the original. 

5 White horse — a symbol of victory. The horses of the Roman generals in their tri- 
umphal marches were always white. 

These horses are not literal but are symbolical pictures of the judgment powers of the 
Lion-Lamb. Horses elsewhere in the scriptures signify swift irresistible power. Job 



and he that sat on him had a 6 bo\v; 
and a 'crown was given unto him : and 
he went forth "conquering, and to con- 
quer. 

3 And when he had opened the second 
seal, I heard the second beast say, 

4 Come 9 and see. And there went out 
another horse that was 10 red : and pow- 
er was given to him that sat thereon 
to take peace from the earth, and 
that they should kill one another: 
and there was given unto him a 

5 "great sword. And when he had 
opened the third seal, I heard the third 
beast say, Come "and see. And I 
beheld, and lo a "black horse; and he 
that sat on him had "a pair of bal- 

6 ances in his hand. And I heard a 
voice in the midst of the four beasts 
say, "A measure of wheat for a penny, 
and "three measures of barley for a 
penny; and "see thou hurt not the oil 

7 and the wine. And when he had 
opened the fourth seal, I heard the 
voice of the fourth beast say, "Come 

8 and see. And I looked, and behold a 
"pale horse: and his name that sat 
on him was 20 Death, and Hell followed 
with him. And power was given unto 
them over the fourth part of the earth, 
to kill with sword, and with hunger, 
and with death, and with the beasts 
of the earth. 



THE REVELATION 33 

39:19-25. Zeck. 1:8-11. II. Kings 6:15-18. The White Horse here symbolizes righteous- 
ness. The identity of the Rider is not so clear. If He be the same as the One in Ch. 
19 :11-16, it can be none other than our blessed Lord Himself. The text here states clearly 
that his attitude is that of Conqueror. And whether it be Christ, or one to whom power 
has been delegated, he is evidently the agent who brings about the religious revolution, and 
multitudes here turn to God. Let it be borne in mind, however, that this work goes on 
in the midst of the activity of the other three horsemen. 

6 An instrument of war, tho this is a bloodless war of salvation. The attitude is no 
longer that of the Patient Stranger knocking at the heart's door until the night is far spent 
and His locks are wet with the dew of the morning. 

7 Signifying heavenly dominion. 

8 The peculiar force of this construction indicates the continuous ongoing of the work. 
8 The words and see — should be omitted. Construction same as above. 

10 His color indicates fire, blood, vengeance, slaughter. This will undoubtedly be a period 
of devastating war. 

11 Power of life and death. Read Jer. 25 :29. 

12 Omit the words and see. Read note 4. 

"The black horse symbolizes death and famine. This simply indicates that History 
again repeats itself. War brings famine and this death from starvation is more dreadful 
than death in battle. 

"This figure of the rider with the balances indicates famine. Food has become so 
scarce and so valuable that every ounce of it must be carefully weighed. 
15 Measure of wheat, i. e., a man's food. 
" Barley, i. e., a beast's food. 

17 This would seem to indicate a merciful intervention, preserving the oil and wine, 
otherwise all would perish. 

18 Omit the words, and see. Read note 4. 

" Pale — leprous, livid, corpse-like ; the climax of horror. 

20 Death and Hell — not beings but personified powers. The figure is that Death is a 
mounted conqueror riding forth on this hideous pale horse with Hell — a ferocious mon- 
ster tracking like a wolf-whelp at his heels. 



34 



THE REVELATION 



2. The Second Group. VI :9— XIX:6. 

a. The Fifth Seal, denoting a 
period of martyrdom. VI :9-ll. 

9 And when he had opened the fifth 
seal, I saw s under the altar the "souls 
of them that were slain 2 for the word 
of God, and for the testimony which 

10 they held: And they cried with a 
loud voice, saying, 4 How long, Lord, 
holy and true, dost thou not judge 
and avenge our blood on them that 
dwell on the earth? 

11 6 And white robes were given unto 
every one of them ; and it was said 
unto them, that they should rest yet 
for a little season, until their fellow 
servants also and their brethren, that 
should be killed as they were, should 
be fulfilled. 



b. The Opening of The Sixth 
Seal. VI:12-17. 

12 And I beheld when he had opened the 
sixth seal, and, lo, there was a great 
I earthquake; and the 2 sun became 
black as sack-cloth of hair, and the 

13 3 moon became as blood. And the 
4 stars of heaven "fell unto the earth, 
even as a fig tree easteth her untimely 
figs, when she is shaken of a mighty 

14 wind. And the E heaven departed as a 



"It is not death but the cause of death that constitutes a martyr." In the study of 
this seal we note that there are no horsemen and no message, for persecution of the saints 
does not come from above. It is the Dragon that makes martyr blood flow. It is evident 
that these cannot be the martyrs of the past for they, at this time, will have been caught 
up with Christ in the rapture. Therefore, these are martyrs of the Tribulation Period. 

1 John sees them under the altar, indicating a near and sacred relationship to God ; 
a place of rest under the protection of Christ and His sacrifice. It is the altar of sacrifice. 
The figure is from the tabernacle. 

2 The cause of their martyrdom is their testimony to the word and power of God ; espe- 
cially to the fact that the Judgment had set in. 

3 John's reference to them as souls would suggest that they are disembodied spirits, 
conscious, alive. They seem to be in an intermediate state, tho not in oblivion. 

4 The cry they utter — "How long, O Lord" — cannot be merely a metaphorical cry like 
the blood of Abel which cries from the ground. John's description of it as a cry with a 
loud voice would certainly indicate an articulate cry- The spirit of it is not vindictive. 
It is rather perplexity, mingled with longing, that the judgment to which they gave testi- 
mony seems delayed. Is tbere not in it also a zeal for God to glorify Himself? 

5 In response to their cry, white robes are given them, as the emblem of God's approval 
and His acceptance of their testimony. They are told to rest, but are pointed to a brighter 
day yet to come. 

Compare this passage with Matt. 24 :29, 30. 

1 A sudden shaking of the earth and violent disturbance of the air, indicating the spe- 
cial manifestation of Deity in judgment. 

2 This portrays a literal darkness such as fell at the crucifixion, only more extensive. 
Matt. 24 :29. Isa. 50 :3. Ezek. 32 :7, 8. 

'The moon as blood — an object of horror. 

4 Probably meteoric formations. Compare with Isa. 34 :4. 

5 Indicative of a massive rotary motion involving the whole visible expanse. 

6 The natural result of these stupendous physical convulsions. 

' It is suggestive to note that even at this advanced juncture, society is still practically 



scroll when it is rolled together; and 
€ every mountain and island were 

15 moved out of their places. And 'the 
kings of the earth, and the great men, 
and the rich men, and the chief cap- 
tains, and the mighty men, and every 
bond man, and every free man, hid 
themselves in the dens and in the 

16 rocks of the mountains; and said to 
the mountains and rocks, Fall on us, 
and hide us from the face of him 
that sitteth on the throne, and from 

17 the wrath of the Lamb: For the great 
day of his wrath is come; and who 
shall be able to stand? 



Parenthesis — 

A Pause in Judgments. VII. 
—The Sealing of 1U,000. 711:1-8. 
CHAPTER VII. 

1 AND after these things I saw four 
angels standing on the four corners 
of the earth, holding the four winds 
of the earth, that the wind should 
not blow on the earth, nor on the sea, 

2 nor on any tree. And I saw another 
angel ascending from the east, hav- 
ing the seal of the living God : and he 
cried with a loud voice to the four 
angels, to whom it was given to hurt 

3 the earth and the sea, Saying, Hurt 
not the earth, neither the sea, nor 
the trees, till we have 15 sealed the ser- 
vants of our God in their foreheads. 

4 And I heard the number of them 
which were sealed: and there were 



THE REVELATION 35 

the same. This passage points to monarchy, war, caste, slavery, disorder, inequality, etc. 
But it would seem that, at least for the time, indifference and self-conceit are broken in 
upon. These who would not pray to God for salvation are here calling upon rocks and 
mountains. These who had slain the martyrs now plead for death. Read Hosea 10:8. 
Luke 23 :30. 



The student of this wonderful Book observes that at various stages in the procedure 
of judgments one is halted by pauses. Some writers speak of them as episodes and others, 
as parentheses. They must be properly observed or confusion follows. We come now to 
one of these pauses, or interludes, which records two most significant matters ; the sealing 
of 144,000, and the record concerning the palm-bearers. We note at once that the arrest 
of judgment severity is in mercy to the 144,000. 

1 A word in regard to the number. There are those who believe the number should be 
taken literally, but in our judgment it would seem nearer the truth to take the view of 
those who teach that the exactness of the number means, rather that the Holy Spirit is, 
in this way, pointing out not so much the literal enrollment of this company as He is 
saying that God is accurate in keeping track of His people. The number may represent a 
vast company much larger than this literal figure, but God will have exact record of 
each. He is painstaking in all His calculations. Ezekiel recognized Him as "The Man 
with the [measuring] line in His hand." 

2 Who are the 144,000? The answer is so plain that one is surprised to find how many 
theories have been advanced in regard to this question, and how many fanatics claiming 
to be a part of this peculiar company have had a hearing. The whole passage here deal- 



36 



'sealed a hundred and forty and four 
thousand of all 2 the tribes of the chil- 

5 dren of Israel. Of the tribe of 3 Juda 
were sealed twelve thousand. Of the 
tribe of 4 Reuben were sealed twelve 
thousand. Of the tribe of c Gad icere 

6 sealed twelve thousand. Of the tribe 
of "Aser were sealed twelve thousand. 
Of the tribe of 'Nephthalim were 
sealed twelve thousand. Of the tribe 
of "Manasses were sealed twelve thou- 

7 sand. Of the tribe of 9 Simeon were 
sealed twelve thousand. Of the tribe 
of "Levi were sealed twelve thousand. 
Of the tribe of "Issachar were sealed 

8 twelve thousand. Of the tribe of 
"Zabulon were sealed twelve thou- 
sand. Of the tribe of "Joseph were 
sealed twelve thousand. Of the tribe 
of "Benjamin tvere sealed twelve 
thousand. 



The Palm Bearers. 711:9-11. 

9 lAiter this I beheld, and, lo 2 a great 
multitude, which no man could num- 
ber, of all nations, and kindreds, and 
people, and tongues, stood before the 



THE REVELATION 

A, . 

iug with this subject is intensely and exclusively Jewisn. The tribes are mentioned and the 
exact figures connected with each tribe argues that God is going into details to make us 
understand. The passage as clearly refers to the Hebrew race as any portion of the Old 
Testament scriptures. If the 144,000 are Gentile why are the£ distinguished from the 
Palm Bearers of this same chapter? If the statement that they are numbered according 
to tribes has no significance why does John take the pains to tell . us concerning the Palm 
Bearers that they come from all nations? To attempt to make the 144,000 apply to any 
other than Israelites, God's chosen people, is to violate the common laws of interpretation. 
Our conclusion is that the 144,000 are Israelites living on the earth in the period of judg- 
ment. They are a supplementary body to the Church, near and precious to Christ, but 
converted after the Church proper has finished its course. The Old Testament shows 
Israel as an adulterous wife going back to her old loves, in her infidelity to Jehovah. Dr. 
Schofield suggestively remarks that an adulterous wife, though fully forgiven and restored 
to her husband, can never be a Bride again. But the thoughtful student must see that 
God is not yet done with the Jews. See Isa. 11 :10-14. Jer. 3 :18, Ezek. 37 :19. There is 
a morning coming for this marvelous race. 

The meaning of the names of the tribes is interesting in this connection. 

3 Judah — Confession and praise of God. 4 Reuben — Viewing the Son. s Gad — a com- 
pany. Aser — Blessed. ' Nephthalim — A wrestler. 8 Menasses — Forgetfulness. 9 Simeon 
— Hearing and obeying. 10 Levi — Joining or cleaving to. 11 Isaacher — Reward. 12 Zabulon 
— A home. 13 Joseph — An addition. 14 Benjamin — A son of old age. 

15 The nature of this sealing seems to be a special impartation of the Holy Spirit, per- 
haps a radiancy like that which shone upon the face of Stephen. We are led to conclude 
that the effect of the sealing is merciful and gracious, given for the comfort and security of 
the sealed ones. 



1 After this here indicates immediately following and we are led to inquire if the 
gathering in of this numberless multitude is a result of the sealing of the 144,000, which 
we have just been considering. The thought is advanced by some writers of authority 
that the sealed Israelites will be evangelists and missionaries in this judgment time. Dr. 
Blanchard writes — "It will be a wonderful day when the twelve times twelve thousand 



THE REVELATION 



37 



throne, and before the Lamb, clothed 
with 'white robes, and 4 palms in their 

10 hands; And cried with a loud voice, 
saying, Salvation to our God which 
sitteth upon the throne, and unto 

11 the Lamb. And all the angels stood 
round about the throne, and about the 
elders and the four beasts, and fell 
before the throne on their faces, and 

12 worshipped God, Saying, Amen: 
Blessing, and glory, and wisdom, and 
thanksgiving, and honour, and power, 
and might, be unto our God for ever 

13 and ever. Amen. And one of the 
elders answered, saying unto me, 
What are these which are arrayed in 
white robes? and whence came they? 

14 And I said unto him, Sir, thou know- 
est. And he said to me, 6 These are 
they which came out of great tribula- 
tion, and have washed their robes, and 
made them white in the blood of the 

15 Lamb. Therefore are they before the 
throne of God, and 6 serve him day and 
night in his temple: and he that sit- 
teth on the throne 'shall dwell among 

16 them. 8 They shall hunger no more, 
neither thirst any more; neither shall 
the sun light on them, nor any heat. 

17 For the Lamb which is in the midst of 
the throne shall feed them, and shall 
lead them unto living fountains of 
waters: "and God shall wipe away all 
tears from their eyes. 



are sealed, and one reason why multitudes from all nations and people and kindreds and 
tongues will accept our Lord in that day will probably be that the chosen people who 
have for so many centuries rested under the curse which they invoked for themselves in 
the judgment hall of Pilate, have at last recognized their Messiah and in their hearts have 
crowned Him Lord of all." 

2 Who is this multitude? One would not wish to dogmatize here, but there are a few 
hints in the text that would point to a distinction between this company and The Bride. 
If our interpretation thus far is accepted we must bear in mind that the Bride has already 
been caught up into the rapture. The promise has been given that the Bride shall share 
in The Lamb's dominion. She sits with Him in His throne. But in this account of the 
Palm Bearers, they are described as standing — not sitting, nor sharing in authority. They 
have palms but no crowns. We therefore conclude that they are saints of the tribulation, 
people whom the opening of judgment found unprepared and were among those "left" 
when the rapture took place. Among them will be Laodiceans who thought they were 
rich, but awaking under the great miseries of the sis seals, discovering their wretchedness, 
yielding to The Rider on the white horse and repenting, even now find salvation, tho they 
have lost their crowns. We recognize at once that the Palm Bearers must be a distinct 
body from the 144,000 and also from the Church proper. The reading of this entire chap- 
ter leads one to the thought that the 144,000 are sealed and remain upon the earth during 
the period of the seventh seal, but the vision of The Palm Bearers transpires in Heaven. 
They seem to escape the dregs of the great tribulation. They are comforted of God "as a 
mother comforteth." Sorrow and sighing have forever fled away. But for those who are 
faithful in this dispensation, paying the price for vital communion with Christ thru His 
Holy Spirit, there are higher dignities and sublimer joys. As crowns exceed palm-branches 
and kings are above servants, so is our heavenly estate higher than theirs. "It doth not 
yet appear what we shall be." 

3 White robes are the garments of saints, spotless and pure thru the Blood. 

"Palms — suggesting the Feast of Tabernacles — signifying praise and exultation over 
their deliverance. 

5 Tribulation saints as distinct from The Bride. 

6 Glorified, immortal, no longer subject to weariness. 

' Indicating God's favor, as the Shekinah was with the Hebrews. 



38 



e. The Opening of The Seventh Seal. 
VIII-XIX:6. 

The Angel With The Golden Censer. 

VIII: 1-5. 
CHAPTER VIII. 

1 AND when he had opened the seventh 
seal, there was 1 silence in heaven 

2 about the space of half an hour. And 
I saw the 2 seven angels which stood 
before God; and to them were given 

3 seven trumpets. And 3 another angel 
came and stood at the altar, having 
a golden censer; and there was given 
unto him much incense, that he 
should offer it with the prayers of all 
saints upon the golden altar which 

4 was before the throne. And the smoke 
of the incense, which came with the 
prayers of the saints, ascended up 
before God out of the angel's hand. 

5 And ''the angel took the censer, and 
filled it with fire of the altar, and 
cast it into the earth: and there were 
voices, and thunderings, and light- 
nings, and an earthquake. 



( 1 ) . The Sounding of The Trumpets. 
VIII:6-XVI. 



THE 



REVELATION 



'Delivered from the straits and vicissitudes of earth, these aching, hungry souls have 
found the Homeland of eternal rest. 

9 It were bliss to weep were one thus comforted. The suggestion of the passage is bless- 
edness, peace, everlasting satisfaction. 

We notice here the involved construction of this division of the book. The major 
series of sevens — the Seals — seems about to be completed, but with the breaking of the 
last seal we find the first of a new series of sevens — the Trumpets— introduced. 

1 This silence was but the natural expression of universal awe, because with the open- 
ing of the seventh seal there was revealed tlie climax of tribulation, immediately to follow. 

a Presence angels, archangels, prime executors of God's judgments. The highest rank 
of servants. But before these angels proceed, our attention is arrested by another — 

3 The Jehovah — angel, associated here with the angels in ministry, but differing in 
nature; Jesus Christ Himself. He has the golden censer with the incense. He has the 
prayers of all saints of all ages and offers them here for complete fulfillment. They are 
brought to remembrance now because the time is ripe to avenge His elect. No true prayer 
is ever lost, nor is it forgotten of God, tho its fulfillment may be long delayed. The burden 
of all prayer of every generation is "Thy Kingdom come : Thy will be done in earth as it is 
in heaven." The one lesson set for humanity to learn is that God's will is always best. 
This is the fundamental law that insures the bliss of heaven. 

4 Jesus Christ here Initiates the climax of wrath. The savor of life — holy fire from the 
altar — becomes the savor of death. God's mercy and grace despised heightens and inten- 
sifies damnation. Perdition is perverted grace. The inverted censer pours holy fire into a 
wicked world bringing torture and destruction. Mai. 4 :1. 



Trumpets are used in the Scriptures : I. In connection with war. Num. 10 :9. Jer. 
4 :19, II. For the convocation of the people and the moving of camps. Num. 10. III. To 



THE REVELATION 



39 



(a). The First Group — Four. 
VIII: 6-13. 

6 And the seven angels which had the 
seven trumpets 'prepared themselves 

7 2 to sound. 8 The first angel sounded, 
and there followed 4 hail and fire min- 
gled with blood, and they were cast 
upon the earth : and 5 the third part of 
trees was burnt up, and all green 

8 grass was burnt up. And the second 
angel sounded, and as it were "a great 
mountain burning with fire was cast 
into the sea: and the third part of 

9 'the sea became blood; And the third 
part of the 'creatures which were in 
the sea, and had life, died; and the 
third part of the ships were destroyed. 

10 And the third angel sounded, and 
there fell a "great star from heaven, 
burning as it were a lamp, and it fell 
upon the third part of the rivers, and 

11 upon the "fountains of waters; And 
the name of the star is called "Worm- 
wood: and the third part of the 
waters became wormwood; and many 
men died of the waters, because they 

12 were made bitter. And the fourth 
angel sounded, and the third part of 
^he sun was smitten, and the third 
part of the moon, and the third part 
of the stars; so as the third part of 
them was darkened, and the day shone 
not for a third part of it, and the 

13 night likewise. And I beheld, and 
heard an "angel flying through the 
midst of heaven, saying with a loud 
voice, "Woe, woe, woe, to the inhabit- 



proclaim the great festivals. Num. 10 :10. Lev. 23 :24. II. Chron. 29 :27. IV. To announce 
royalty. II. Kings 9 :13. V. As the announcement of the terrible majesty and power of 
God. Exod. 19 :16. Amos 3 :6. VI. In connection with the overthrow of the ungodly. Josh. 
6 :13-16. VII. To proclaim the laying of the foundation of God's Temple. Rev. 

'The text would suggest that God had appointed these archangels to oversee this 
phase of the Tribulation and they with their own sublime intelligence, arrange among 
themselves, the order in which they will proceed. 

2 When these trumpets give out their clangor the vibrations will run thru the universe, 
and everything created for human blessedness will turn into a source of disaster to them 
who obey not the gospel of Christ. (See note 4 under previous passage.) 

3 The first trumpet : — We are now in the midst of plagues. These plagues must be 
taken as literally as the plagues of Egypt. Herein are the prophecies of the renewal of the 
plagues of Egypt fulfilled. 

4 Literally hail and fire mingled in blood. "Hail stones and fire balls fell in a shower of 
blood." And the third part of the earth was burnt up is added in some of the most 
authentic manuscripts. 

6 The third part may not be interpreted with exact literalism, but it suggests that God is 
working by a well defined plan and that His purpose will be accurately realized. 

6 This "great mountain" will probably be a great meteoric mass clothed in seething, 
thundering flames and dashing into the sea. Hosea 4 :l-3. Isa. 2 -12-21. Joel 2 :30. Exod. 
9:24. 

7 Probably the Mediterranean, for this is the historical sea. Exod. 7 :20. Psa. 105 :29. 
Psa. 78 :44. 

8 The fish is one of God's precious gifts to man. Fish was the principal food of Jesus 
during His earthly life. Zeph. 1 :3. 

9 This great star is another meteoric phenomenon, probably a comet. 

10 The rivers, springs, fountains and wells. 

"This star will have poisonous properties. Wormwood is absinthe, a bitter, intoxi- 
cating, poisonous herb producing convulsions, paralysis and death. Wormwood is used 
metaphorically in the Old Testament signifying idolatry (Deut. 29:18) and calamity 
(Jer. 9:15). 

" The plague ushered in by the sounding of the fourth trumpet will produce a fearful 



40 



ers of the earth by reason of the other 
voices of the trumpet of the three 
angels, which are yet to sound ! 



(b). The Woe Trumpets— Three. 
Second Group. IX-XI. 

CHAPTER IX-XI. 

1'. The First Woe. IX: 1-12. 

1 AND the fifth angel sounded, and I 
saw *a star 2 fall from heaven unto the 
earth: and to him was given the key 

2 of the bottomless pit. And he opened 
the bottomless pit; and there arose a 
smoke out of the pit, as the smoke of 
a great furnace; and the sun and the 
air were darkened by reason of the 

3 smoke of the pit. And there came 
out of the smoke 3 locusts upon the 
earth : and unto them was given pow- 
er, as the 4 scorpions of the earth have 

4 power. And it was commanded them 
that they should not hurt the grass 
of the earth, neither any green thing, 
neither any tree; but only those men 
which have not the seal of God in 

5 their foreheads. And to them it was 
given that they should not kill them, 
but that they should be tormented 5 five 
months: and their torment ivas as the 
torment of a scorpion, when he strik- 



THE REVELATION 



and disastrous obscuration of the sources of light and heat, disturbing the seasons, hinder- 
ing the ripening of fruits and harvests and filling the world with sickness and gloom. 
Isa. 13:9. Jer. 4:23-28. Ezek. 32:7-8. Joel 2:10 and 30, 31. Joel 3:15. Amos 5:20. 
Zeph. 1 :14-16. Matt. 24 :29. 

13 Literal translation — an eagle. Symbolic of vengeance. Deut. 28 :49. Hosea 8 :1. 
Hab. 1 :8. 

"A final warning prompted by Divine mercy. God gives over the wicked to destruc- 
tion with great reluctance. 

In the first six periods the plagues were obviously of human origin, but now we rec- 
ognize that the torments of hell are introduced upon the theater of this world. Dr. Blau- 
chard in his work — Light on the Last Days — sums it up thus : "The judgments of the 
tribulation time are self-caused and divinely inflicted. They involve the hatred and 
malice and cruelties of men, but are also rightful inflictions of an insulted God and the 
torment and death inflicted by infernal agents who pour forth from the bottomless pit 
where Satan is confined." 

Because of the evil time, Satan with a will overflowing with malignant hatred toward 
men is permitted special power. (Rom. 1:19-23.) The key of the pit of the abyss is 
given to him, i. e., be is permitted to loose his evil agencies. (Luke 8:27-31.) The scrip- 
ture indicates that there is an abyss, dark and horrible, tenanted by demons. Here they 
take the form of infernal locusts, having a certain degree of intelligence. They can dis- 
tinguish the seal of God. Their power is limited. 

If we attempt to confine our conception of this pit of the abyss to a literal place we 
encounter many difficulties as to the exact location. May there not be a subjective mean- 
ing here as well as an objective reality? May one meaning of this pit not be "the state 
of moral corruption in which all beings are who will evil and reject holiness"? If we 
admit this thought then the word bottomless takes on grave significance. The psycho- 
logical laws which govern us indicate that we are tending continually to fixedness of 
character. "Every free act tends to perpetuate the character out of which it springs. This 
is a reward of righteousness. It is a terrific penalty of sin." Sin becomes more powerful 
as it becomes habitual. In a bottomless pit demons are forever sinking farther away from 
God and holiness. 



6 eth a man. And in those days shall 
"men seek death, and shall not find it; 
and shall 'desire to die, and death 

7 shall flee from them. And the 8 shapes 
of the locusts were like unto horses 
prepared unto battle; and on their 
heads were as it were crowns like 
gold, and their 9 faces were as the faces 

8 of men. And they had 10 hair as the 
hair of women, and their teeth were 

9 as "the teeth of lions. And they had 
"breastplates, as it were breastplates 
of iron; and the sound of their wings 
was as the sound of chariots of many 

10 horses running to battle. And they 
had tails like unto scorpions, and 
there were stings in their tails: and 
their power was to hurt men five 

11 months. And they had a "king over 
them, ichich is the angel of the bot- 
tomless pit, whose name in the He- 
brew tongue is "Abaddon, but in the 
Greek tongue hath his name Apollyon. 

12 One woe is past; and, behold, there 
come two woes more hereafter. 



2'. The Second Woe. IX: 13-21. 

13' And the sixth angel sounded, and I 
heard a voice from the 1 four horns of 
2 the golden altar which is before God, 

14 Saying to the sixth 3 angel which had 
the trumpet, Loose the 4 four angels 
which are bound in 5 the great river 

15 Euphrates. And the four angels were 
loosed, which were prepared 6 for an 
hour, and a day, and a month, and a 
year, for to slay the third part of 



THE BEVEL AT ION 



il 



*Not a meteor but an intelligent agent. (Jude 6. II. Pet. 2:4.) Satan is recognized 
as a fallen spiritual star. 

■ Literally — fallen. The star is seen as fallen. 

3 Compare with the eighth plague of Egypt. (Exod. 10:14, 15.) These locusts were a 
sort of infernal cherubim ; antipodes of The Living Ones. 

4 The wilderness of Sinai even to this day is inhabited by these creatures shaped like a 
lobster, whose sting is in the extremity of the tail. 

5 Extreme duration of this anguish. No natural locust lives so long. Death would be 
preferable to such torment. 

6 The men, i. e., those men thus stung. 
* Desire vehemently to die. 

8 Shapes, i. e., likenesses. The likeness of the locust to a horse is so striking that the 
Germans call them hay-horses. 

"The face of the locust bears a distant resemblance to the human face. 

"There is an Arabic proverb in which the antennae of the locust are compared to a 
girl's hair. 

11 Compare with Joel 1 :G. 

V1 The breast of a locust resembles the plates of a horse's armor. 
13 This distinguishes them from natural locusts. 

"Not Satan but one of his subordinates. The name signifies destroyer, the opposite of 
Savior. 



The object of the second woe seems to be partly retributive and partly reformatory. 
It indicates the righteous indignation of outraged justice that will not longer endure the 
superlative wickedness of man. And yet two-thirds of the race are spared not because 
they are better than those who died, but because God still remembers mercy. And who 
would have it otherwise? Christ must and will exercise the power to punish wrongdoers. 
All authority carries with it its degree of this power. The parent and the teacher must 
exercise it or fail in their responsibility. 

But tho the powers of hell are let loose upon the guilty world they repent not. Such 
is depraved and infatuated humanity. The power that turns men to God is the convict- 



42 

16 men. And the number of 'the army 
of the horsemen were two hundred 
thousand thousand: and I heard the 

17 number of them. And thus I saw 
the horses in the vision, and them 
that sat on them, having breastplates 
of fire, and of jacinth, and brimstone: 
and the heads of the horses were as 
the heads of lions; and out of their 
mouths issued 8 fire and smoke and 

18 brimstone. By these "three was the 
"third part of men killed, by the fire, 
and by the smoke, and by the brim- 
stone, which issued out of their 

19 mouths. For their power is in their 
mouth, and in their tails: for their 
tails were "like unto serpents, and 
had heads, and with them they do 

20 hurt. And the rest of the men which 
were not killed by these plagues yet 
repented not of the works of their 
hands, that they should not worship 
devils, and idols of gold, and silver, 
and brass, and stone, and of wood; 
which neither can see, nor hear, nor 

21 walk. Neither repented they of their 
murders, nor of their sorceries, nor of 
their fornication, nor of their thefts. 



THE REVELATION 

ing power of the Holy Spirit and now — this present dispensation — is the day of salvation. 
Suffering is used by the Holy Spirit to make men halt and think, but it cannot save. Then, 
as now, salvation can come only thru the uplifted Christ. (Luke 16 :31.) 

1 Four horns, significant of the energy and universality of the demand. 

2 This call from the Golden Altar which stands in the immediate presence of God 
reflects the character of this apostacy. God's appointed way of forgiveness has been set 
aside, the Holy Ghost rejected, the Atonement despised, the only Mediator denied. Man's 
antagonism against the Cross turns the Blood of Jesus upon the Golden Altar to a cry for 
vengeance. 

3 This suggests a being of superior oi'der as he has binding and loosing power over other 
angels. 

4 This is the world number. These are not good angels. Their own malicious nature 
impels them to slaughter. 

6 Euphrates was, to the Old Testament prophets, the symbol of all the calamity of 
divine judgment. It was here that Satan tempted Eve, here that the first murder was 
committed, here that Babylon supplanted Eden. 

6 In his Word Studies, Dr. Vincent suggests that the meaning here is that the angels 
are prepared unto the hour appointed by God, and that this hour shall fall in its appointed 
day and month and year. 

1 The four angels have power to let loose this enormous host of infernal cavalry which 
have power to kill with their breath and torment with their tails. 

8 Fire and smoke and brimstone are all elements of hell. 

These three plagues, i. e., fire, smoke, brimstone. 

10 The fearful havoc of human life here depicted will be far more widespread than the 
death of the first born in Egypt. 

" Like unto serpents — "Long, smooth, subtle, clasping their victim in an embrace from 
which he cannot escape." 

The closing verses of this chapter give us a significant analysis of the state of society 
at the time of this second woe. 

I. It is a period in which demon worship abounds. Some teach that "demons are the 
souls of dead men who bore an evil record in this life." I. Cor. 10 :20-21. Deuc. 18 :10, 
and 32 :17. 



THE REVELATION 



43 



Parenthesis — 

A Second Pause. The Little Book. X. 
CHAPTER X. 

1 AND I saw 1 another mighty angel 
come down from heaven, 2 clothed 
with a cloud : and 3 a rainbow was upon 
his head, and his face was as it were 
4 the sun, and his feet as pillars of 

2 fire: And he had in his hand 6 a little 
book open : and he set his right foot 
upon the sea, and his left foot on the 

3 earth. 6 And cried with a loud voice, 
as when a lion roareth: and when he 
had cried, 'seven thunders 8 uttered 

4 their voices. And when the seven 
thunders had uttered their voices, I 
was about to write: and I heard a 



Demon possession supersedes the will of the individual possessed. Such people have 
frequently been considered inspired prophets. (Acts 16:16-18.) 

"Black art, occultism, familiar spirits, enchanters, wizards, witches, magicians, and 
sooth-sayers, diviners, necromancers and modern spiritualism" (Deut. 18:9-12; I. Tim. 
4 :13) are forerunners of this period. Instead of fearing and loving God, men bestow their 
confidence on unclean spirits and at last God gives them over to believe a lie, and their 
worship becomes demon worship. 

II. It will be marked by A Revival of Idolatry. Men will again use their genius to 
invent idols and various machines that will facilitate intercourse with their demon gods. 

III. Demon Worship. The dominant religion produces a heathen state of morals. 
Murder, common in all its forms ; foeticide, infanticide and homicide. Sorceries, these 
include impure practices with harmful drugs, poisons, love potions, etc., and the reckless 
breaking of the laws of nature with the idea that sorcery can prevent the evil result. 
This becomes utter moral degeneracy. Incontinence, free love prevalent; marriage con- 
demned as tyrannical ; divorce unnecessary. Dishonesty, the obliteration of moral distinc- 
tions ; the practices of fraud, theft and deceit ; business utterly corrupt. 

1 This mighty angel would seem to be our Lord Jesus Christ. Angel in this sense is an 
official title, not an indication of character. The angel in this vision is engaged in the 
sublime act of formally claiming possession of the earth. The little Book of Inheritance 
is his warrant for such an act. Redemption proceeds on a legal basis — Christ has paid the 
price. The ultimate disposal of the Book corresponds with its character. The grand 
purpose of all Christ has done in taking the Book from the throne and opening its seals 
and claiming its possession of the earth, is that His disciples may have the benefit. The 
effect of eating the roll also corresponds — sweet is the gospel : bitter is the persecution that 
is sure to come in some form. 

3 This expression occurs seven times in the Apocalypse and in every case is connected 
with Jesus Christ. The cloud indicates infinite majesty. He — the Angel — is not one of 
the created beings. 

3 This is God's own mark. It identifies Him with the ancient covenant. Clouds— storm 
— judgment : rainbow — mercy in the midst of judgment. 



44 

voice from heaven saying unto me, 
Seal up those things which the seven 
thunders uttered, and "write them not. 

5 And the angel which I saw stand 
upon the sea and upon the earth lifted 

6 up his hand to heaven, and sware by 
him that liveth for ever and ever, who 
created heaven, and the things that 
therein are, and the earth, and the 
things that therein are, and the sea, 
and the things which are therein, that 

7 there should be time no longer: But 
in the days of the voice of the sev- 
enth angel, when he shall begin to 
sound, "the mystery of God should be 
finished, as he hath declared to his 
servants the prophets. 

8 And the voice which I heard from 
heaven spake unto me again, and said, 
Go and take the little book which is 
open in the hand of the angel which 
standeth upon the sea and upon the 

9 earth. And I went unto the angel, 
and said unto him, Give me the little 
book. And he said unto "me, Take 
it, and eat it up; and it shall make 
thy belly bitter, but it shall be in thy 

10 mouth sweet as honey. And I took 
the little book out of the angel's 
hand, and ate it up ; and it was in 
my mouth sweet as honey: and as 
soon as I had eaten it, my belly was 

11 bitter. And he said unto "me, Thou 
"must prophesy again before many 
peoples, and nations, and tongues, and 
kings. 



THE REVELATION 

4 This identifies Him with the Vision of Chapt. I. 
'- The Book of Inheritance. Its seals are broken now. 

6 The lion-cry of Jesus; not a cry of distress but a shout of power. (Jer. 25:29-31.) 

7 The Judgment thunders of the Throne ; the wrath of the Almighty. 

8 Some commentators suggest that voices here denotes intelligence : the voice of con- 
summated divine indignation. 

8 What was uttered cannot be known until we, ourselves, hear the voices. 

10 Dr. Blanchard suggests that the mystery of God here indicates His incarnation in 
Jesus Christ, His suffering for the redemption of the world and the processes of judgment 
thru which He would take possession of the world as His rightful realm. Dr. Seiss says 
it signifies the final sum of all revelation of God's doings for man's reinstatement to his 
lost inheritance ; the ultimate realization of all prophecy. 

11 John here represents the entire body of believers — The Church. 

"This carries the thought of compulsion. It costs pain in every generation to be a 
true unflinching witness for Christ. To prophesy is not merely to foretell the future but 
to witness. A prophet is one thru whom God speaks. (I. Cor. 6:2. Psa. 149 :5-9.) 



THE REVELATION 



45 



The Tivo Witnesses. XI:1-H. 
CHAPTER XI. 

1 AND there was given me a 1 reed like 
unto a rod; and the angel stood, say- 
ing, Rise, and "measure the 2 temple 
of God, and the altar, and them that 

2 worship therein. But the court which 
is without the temple leave out, and 
measure it not; for it is given unto 
the Gentiles: and the holy city shall 
they tread under foot ''forty and two 

3 6 months : And I will give power unto 
6 my two witnesses, and they shall 
prophesy a thousand two hundred and 
threescore days, clothed in sackcloth. 

4 These are the two olive trees, and the 
two candlesticks standing before the 

5 God of the earth. And if any man 
will hurt them, fire proceedeth out of 
their mouth, and devoureth their ene- 
mies: and if any man will hurt them, 
he must in this manner be killed. 

6 These have power to shut heaven, that 
it rain not in the days of their 
prophecy; and have power over 
waters to turn them to blood, and to 
smite the earth with all plagues, as 

7 often as they will. And when they 
shall have finished their testimony, 
the beast that ascendeth out of the 
bottomless pit shall make war against 
them, and shall overcome them, and 

8 kill them. And their dead bodies 
shall lie in the street of the great city, 
which spiritually is called Sodom and 
Egypt, where also our Lord was cru- 

9 cified. And they of the people and 
kindreds and tongues and nations shall 



This passage is an immediate continuation of Chapter X. As we come to this chapter 
we face one of the most difficult portions of this entire book, and consequently one which 
has been the theme of much controversy. 

In the first verse we notice the changed attitude of John. He is now an actor — no 
longer merely a spectator. This would seem to indicate the process of taking possession 
of the redeemed inheritance. 

1 The reed — a rule — from the same root as canon — law. It is a measuring rod, but also 
an instrument of chastisement, indicating an afflictive or revolutionizing measurement. 

2 Judgment administrations have two series of currents: — (1) The upward, in which 
the good passes out of the world as if abandoning everything to perdition. (2) The down- 
ward, in which the good comes again in glorious power to possess everything. The point 
of beginning for both is the Temple of God. But this cannot be the same Temple. The 
first is mystical, the second more literal. In this chapter we are at the beginning of the 
second current. The Temple of this second current can hardly be considered the Church. 
It is peculiarly Jewish. The holy city trampled by the Gentiles is undoubtedly Jerusalem. 
Neb.. 11 :1. Isa. 52 :1. Matt. 4 :5 and 27 :52, 53. 

The 144,000 are still on earth at this period. Many authorities agree that prophecy 
teaches that Jerusalem will again be populated by the Jews, its temple rebuilt ; its ancient 
worship restored. This new temple will need to be purged before Christ fully accepts it, 
for it is this temple which the anti-Christ desecrates. The fact that the court of the 
Gentiles is rejected proves that we have passed out of the present dispensation, and the 
Jews are again the Chosen Ones. (Romans 11:21-25.) 

The measurement of the temple typifies the regrafting of the Jews upon the old theo- 
cratic root, of the native olive tree. The Gentiles persecute the worshippers, desecrate 
the altar, and set up an idol in Jehovah's place, and the consummation of all plagues falls 
upon them. The Gentiles trample the Holy City forty-two months. 

3 This measuring is a judicial act, the sign of appropriation. That which is measured 
belongs to the redeemed. 

4 This forty-two months is three and a half years. (See Dan. 7 :25 and 12:7.) 7x6= 
the completion of evil. Israel in the wilderness passed forty-two stations. The number 
of boys who mocked Elisha was forty-two. 



46 



THE REVELATION 



see their dead bodies three days and a 
half, and shall not sutler their dead 

10 bodies to be put in graves. And they 
that dwell upon the earth shall rejoice 
over them, and make merry, and shall 
send gifts one to another; because 
these two prophets tormented them 

11 that dwelt on the earth. And after 
three days and a half the Spirit of 
life from God entered into them, and 
they stood upon their feet; and great 
fear fell upon them which saw them. 

12 And they heard a great voice from 
heaven saying unto them, Come up 
hither. And they ascended up to 
heaven in a cloud ; and their enemies 

13 beheld them. And the same hour was 
there a great earthquake, and the 
tenth part of the city fell, and in the 
earthquake were slain of men seven 
thousand: and the remnant were 
affrighted, and gave glory to the God 

14 of heaven. The second woe is past; 
and, behold, the third woe cometh 
quickly. 



c Months are commonly used to signify trouble. The Philistines had the ark seven 
months. The flood was measured by months. 

"The Two Witnesses do not appear to John in a vision but are described by Jesus 
Christ. This indicates something extraordinary. The text implies that they are not bodies 
of people, but individuals : they wear sack-cloth, work miracles and prophesy, — only real 
persons can do this. 

(a) Who are they? No one can give a positive answer to this question. They accom- 
pany the measurers, but the witnesses only are put to death. The measurers had died 
before; these had not tasted death. Malachi 3:4; John 1:19-20; Matt. 17:10-11. Some 
commentators are of the conviction that Enoch is one of these witnesses; but perhaps 
there is even better authority in favor of the view that Moses is one. There is a general 
consensus of interpretation among the pre-millennial commentators that Elijah is the 
other one of the witnesses. There is abundant evidence that John the Baptist is not one 
of these witnesses, for, though he was dead before the transfiguration, it was not he, but 
Moses and Elijah, who appeared with Christ. He was the Elias of Christ's first coming, 
but not the restorer of all things. ( John 1 :21. ) The scripture foretells two comings 
of the Messiah and two of Elias. This was taught by the early church fathers. Moses 
and Elijah were pre-eminently the judgment prophets : witnesses of Christ not so much 
as the Redeemer but as the Judgment Angel. 

(b) Their Times are very evil. There is great sorrow; sack-cloth is the garb of judg- 
ment calamity. It is no longer the gospel, but the judgment dispensation. The world is 
full of malignant evil ; hell is incarnated in anti-Christ. Intense supernaturalism and 
miracle working is practiced both by the Witnesses and the evil powers. Anti-Christ con- 
centrates in himself, the worst impieties of all ages. Nature seems about to be entirely 
superseded. 

(c) Their Work: prophetic. They are God's messengers to teach and attest His truth and 
purposes. They are supernatural beings, breathing out fire, having power to avenge them- 
selves and to torment the wicked ; they embody the law spirit, withholding the rain : 
punishing for apostasy (Deut. 28:23, 24) and infamous idolatry. Their turning of water 
to blood is a rebuke to the blasphemies of unprincipled power, the oppressions of authority 
and murders of persecuting government. The authorities teach that these witnesses are 
the two olive trees spoken of by Zachariah and Ezekiel. They will lead in the restora- 



THE REVELATION 



47 



tion of ancient Israel ; inaugurate the worship of GocTs people, and lead in the setting 
up of the theocratic rule and the return of the smitten nation. These witnesses after 
all are messengers of mercy. Their warnings are prompted by kindness, but their minis- 
try is no more effective than of old. A few are saved, and but for them the whole race 
would yield to the anti-Christ. Mai. 6. 

(d) Their End: the mightiest of sacred ministries and the shortest. These witnesses are 
immortal until their work is done, no evil power can touch or bind them; but when their 
work is done they are vanquishable. They are probably beheaded. 

They are killed in the great city. Authorities differ as what city this will be, some 
suggest Babylon, others believe it will be Jerusalem. Their bodies are denied burial — 
this is an outrage upon decency and humanity. These prophets are treated with greater 
insult than the worst criminals. This shows the malignity against the power of these 
two witnesses and reveals the monstrous and unrelenting devilishness in human hearts 
under the sway of anti-Christ. In their fiendish insanity they congratulate each other 
thinking they are escaping punishment by killing God's messengers. But the two wit- 
nesses do not remain dead. They are brought to life but they do not seek vengeance ; their 
mission is ended. They are caught up to heaven, earthquakes attending as at the ascension 
of Jesus. The wicked in their terror acknowledge the divine power as devils believe 
and tremble but this does not imply that they repent. 



Return to Main Outline. Christ in 
His Relation to Scenes of The 
Tribulation. Trumpets. 

3'. Sounding of The Last Trump. 
XI .-15-19. 

15 And the seventh angel sounded; and 
there were 'great voices in heaven, 
saying, The kingdoms of this world 
are become the kingdoms of our Lord, 

16 and of his Christ; and he shall reign 
for ever and ever. And the four and 



This passage deals with the grand climactic period of time. The text here gives merely 
a summary of chief events ; a syllabus of the consummation of the mystery of God. The 
entire fulfillment of this period covers everything this side of completed redemption. 
The Items Embraced in the Last Trump may be outlined as follows : 
I. A radical change in the government of the world. Date future, tense present. This 
construction peculiar to prophetic language. The governments of our present day are not 
the Lord's. They are represented as wild beasts : there are no truly Christian nations, 
though Christian men are aiding in their administration as did Joseph and Daniel. The 
devil is de facto, the king of this world though he be a usurper. Law cannot produce 
ideal conditions. Evil passions are nowhere more defiant against God than in politics. 
Revolutions, reforms, philosophies, ruling out God, making humanitarian promises, are 



18 



THE REVELATION 



twenty "elders, which sat before God 
on their seats, fell upon their faces, 

17 and worshipped God, Saying, We give 
thee thanks, O Lord God Almighty, 
which art, and wast, and art to come; 
because thou hast taken to thee thy 

18 great power, and hast reigned. And 
the nations were angry, and thy wrath 
is come, and the time of the dead, 
that they should be judged, and that 
thou shouldest give reward unto thy 
servants the prophets, and to the 
saints, and them that fear thy name, 
small and great; and shouldest 
destroy them which destroy the earth. 

19 s And the temple of God was opened 
in heaven, and there was seen in his 
temple the 4 ark of his testament: and 
there were "lightnings, and voices, and 
thunderings, and an earthquake, and 
great hail. 



but nurslings of Satan's bosom. The new order will not be developed from the old but will 
come down from heaven. 

II. The destruction of earth's destroyers — usurpers, tyrants, liars and persecutors 
shall be overthrown by the violence of their own deeds ; the devil shut up in hell and 
death and the grave extinguished. 

III. Judgment of the dead. Full justice is never done in this world ; beyond is the 
invincible throne of God. All inequalities will be adjusted and God's administration for- 
ever vindicated. 

IV. The giving of rewards. Ours is the religion of the cross, no true follower of 
Jesus escapes it here. True piety never becomes popular. Our compensation is coming : 
we shall be present either as the victims of divine wrath or as the friends of Jesus. 

Manifestations attending the sounding of the last trump were 1 1. Voices in heaven — 
Tremendous climax of celestial interest ; even Eternity breaks its quiet. 

2 II. The Elders already have their crowns but they join in the thanksgiving of the 
others. 

3 III. The temple of the Jews was but a copy of this Temple. Oneness of worship in 
both worlds is restored. Mists begin to lift from sacred things ; the holy to disclose. 

4 IV. The ark was lost when the temple at Jerusalem was destroyed by the Chaldeans 
(II. Kings 25:10), and was missing in the second temple. There is a Jewish tradition 
which tells that Jeremiah had taken the ark and all that the Most Holy Place contained, 
and concealed them in a cave at Mt. Sinai, where they will be found and restored to the 
temple in the day of the Messiah. Its appearance here does not indicate a profane 
exposure ; it is rather a hallowed revelation. All of God's promises and engagements may 
be considered as treasured here. Its appearance is a token of the recurrence of all the 
Divine Power which accompanied the ark in ancient times, only now on a sublimer scale. 

V. When God revealed Himself at Sinai He warned the people to beware. Now He is 
about to break thru upon them. As the ark brings joy to God's people so the convulsions 
of Nature herald His indignation toward the wicked. 



THE REVELATION 



49 



A Parenthesis. XII-XIV. 

The Woman and The Dragon. XII. 

1 AND there appeared a 'great wonder 
in heaven ; a 'woman 4 clothed with 
the sun, and E the moon under her feet, 
and upon her head 6 a crown of twelve 

2 stars : And 3 she being with child cried, 
'travailing in birth, and pained to be 

3 delivered. And there appeared Anoth- 
er wonder in heaven; and behold a 
"great red dragon, having "seven 
heads and "ten horns, and seven 

4 crowns upon his heads. And 10 his tail 
drew the third part of the stars of 
heaven, and "did cast them to the 
earth: and the dragon stood before 
the woman which was ready to be 
delivered, "for to devour her child as 

5 soon as it was born. And 15 she brought 
forth a man child, who was to rule 
all nations with a rod of iron: and 
her child was caught up unto God, 

6 and to his throne. And the woman 
fled into the wilderness, where she 
hath a place prepared of God, that 
they should feed her there a thousand 
two hundred and threescore days. 



This parenthetic passage seems to be a restatement, in symbolic form, of the facts 
already given in the Rapture and The Tribulation. 

1 To such students as are inclined to treat the entire Apocalypse as a mysticism incap- 
able of intelligible and sincere interpretation we would call attention to the fact that here 
the writer expressly states that he is giving a symbol, a "wonder," indicating that this 
passage is not to be taken literally but to be studied as a marvel, something more than 
itself. Evidently John considers the main progression of the book to be treated soberly 
and faithfully as any other scriptural prophecy and where he employs a symbolic method 
he tells us so. 

There are three very striking women in this book. We have the first one, the sun-clad 
woman, here. The second, the scarlet woman, is introduced in Chapt. 17 and the third, 
the Lamb's bride in Ch. 19. We come now to a study of the Sun Clad Woman. 

2 Who is she? There are many theories here. Some high authorities start with the 
proposition that the man child which is born, must be none other than Christ, hence this 
Woman must be ancient Israel, or her representative, from whom, according to the flesh, 
Christ came. Others hold very nearly the same view — that the Woman is Judaism from 
which Christianity sprang. Neither of these views are satisfactory to the writer, for in 
the first place we cannot accept the proposition concerning the identity of the man-child. 
It is exceedingly significant that the phrase translated man-child, in the original is neuter 
gender, not meaning a masculine individual but referring rather to the genus. Hence sex 
is not the thought to emphasize ; the real force of the expression is rather an emphasis of 
characteristic qualities of masculinity, — power and vigor, the stuff that warriors and con- 
querors are made of. This man-child is to rule all nations with a rod of iron — this is 
promised to the true Church — See Chapt. II :26, 27. Dan. 7 :27. Matt. 2 :6. Our conviction 
is that the Church is two-fold, visible and invisible ; that the child typifies the true, invis- 
ible church within the body; and that the Woman typifies the visible church which is 
recognized by men, having its place as an organized agency in history. We believe the 
woman to be the collective body of the Church : not the Jewish church exclusively, nor the 
Christian Church exclusively, but the church of the living God; one glorious whole, the 
figure complete. 

3 This woman is in the vi y of motherhood. She is the creation from the second Adam 
by the Holy Spirit as Eve c.ne from the first Adam. No other figure could so richly set 



50 

7 !0 And there was war in heaven : "Mich- 
ael and his angels fought against tlie 
dragon ; and the dragon fought and 

8 his angels. And prevailed not; neither 
was their place found any more in 

9 heaven. And the great dragon was 
east out, that old serpent, called the 
18 Devil, and Satan, which deceiveth 
the whole world : he was east out into 
the earth, and his angels were cast 

10 out with him. And I heard a loud 
voice saying in heaven, Now is come 
salvation, and strength, and the king- 
dom of our God, and the power of his 
Christ: for the accuser of our breth- 
ren is cast down, which accused them 

11 before our God day and night. And 
they overcame him by "the blood of 
the Lamb, and by the word of their 
testimony; and 20 they loved not their 

12 lives unto the death. Therefore 
rejoice, ye heavens, and ye that dwell 
in them. Woe to the inhabiters of 
the earth and of the sea! for the devil 
is come down unto you, having great 
wrath, because he knoweth that he 

13 hath but a short time. And when the 
dragon saw that he was cast unto the 
earth, he persecuted the "woman 
which brought forth the man child. 



THE EEVELATION 

forth the mystic union of Christ with the Church. The lesson here regarding the divine 
mission of the Church is one of supreme importance to our own generation. No matter 
how many nor how great her works of humanitarianism and education may be, when she 
ceases to be pregnant with the salvation of souls, the superhuman new birth, she is utterly 
barren and desolate. The church is intended of God for the work of begetting babes in 
Christ and the perfecting of saints, for the carrying and bringing forth of a royal seed of 
God to inherit His kingdom. Ministers and people may forget their calling; they may 
even persecute those who in sadness and tears are trying to fulfill the mission : but it is 
still true that the church Is "with child", nurturing the God-begotten seed for the glorious 
birth hour of the future. Within the visible church, in spite of her defections and hypoc- 
rises, there is the invisible body, spiritual princes maturing for birth to eternal 
rulership. 

4 The woman is magnificently arrayed, she is clothed with the sun — i. e., light. The 
church is an illuminated body. It has the light and is also a light giver. The church has 
produced the brightest lights of all the ages. The true church includes the holiest souls 
of the human race. Light is the garment of God. 

The woman is victorious in her position — the moon is under her feet. The sun is 
the king of the day ; the moon is the empress of the night, symbolic of the kingdom of 
darkness. The church small, weak, feminine, despised, pursued by the great destroyer, 
is still victorious. God turns her calamities to triumph. 

"The woman is royal in rank and dignity, she wears a crown of twelve stars, regal 
gems, symbolic of dominion. True Christians are kings and priests unto God ; and the 
true church, Jehovah's queen, is the mother of eternity's kings. 

'The woman is in travail. This is anguish but not the pain of persecution. Persecu- 
tion is from hell, but this agony is the fruit of love, the crown of womanhood — maternity. 
The grand birth hour, the Rapture of the saints, is still ahead. I Cor. 15 :52. 

8 Here we find a second symbolism. We come now to a study of the dragon. 

9 He is great — every characteristic hugely magnified. He is formidable and terrible, a 
malignant monster; great in the daring presumption of his ambition to wrest creation 
from the dominion of its Maker. The genius of Satan is inferior only to that of eternal 
uncreated mind— the God-head. His attitude toward the woman with child — the church 
is always that of antagonism. This has been the attitude from the beginning. The battle 



THE EEVELATION 



51 



is as old as man. The persistent antagonism between good and evil has been present in 
every generation and has been fought over every individual soul since the days of Eden. 

Who is the dragon? Parallel with the history of the church in this world, there runs 
another, a mighty antagonizing power with which the church must contend and one which 
is ever set to hinder her progress and destroy her hope. The dragon— a symbolic creature 
— is pictured as a terrible serpentine creature, clawed, armed at every point and delight- 
ing to attack, terrify and devour. The dragon is used by this inspired writer to portray 
the devil in his entirety — his character, career and manifestations. The symbolic dragon 
stands for a very real being. There is a devil as real as the church. 

10 His tail drew a third of the stars of heaven. Many of the best authorities believe this 
to be a reference to his rebellion in the early hour of eternity suggestive of the magnitude 
of his following; the stars symbolizing the angelic host that became apostate under his 
leadership. 

"Cast to the earth — plucked out of their setting as stars, dethroned and debased. 

12 Seven heads — governing power. Crowned — political rulership. The dragon is an 
imperial personage. The number seven — dispensational fulness : the dominions of this 
world through this entire dispensation are under the power of the dragon. Satan has 
usurped the political sovereignty of this world. Some good men appear here and there, 
and some good is accomplished now and then but the political systems of this earth are 
controlled by the devil. He is the prince of this world, John 12:31; John 14:30; John 
16:11; II. Cor. 4:4. He offered the kingdoms of this world to Jesus Christ, if He would 
fall down and worship him, and this was not an idle taunt. 

13 Ten horns — The weapons of animals : the power to injure, wound, afflict. The num- 
ber ten — worldly completeness in the evil sense. All tyrannies, wars and oppression that 
have gored and destroyed humanity are from the dragon. His color—red — fire and blood ; 
fierce, murderous. (John 8:44; I. Peter 5:8.) He is the seducer and destroyer. All 
death is traceable to him ; all carnage, misery and sorrow ; every blight of human happi- 
ness and peace; all fiery passion and violence; all perversion and degeneration of God's 
image in man ; every broken heart, every curse, every uncleanness or vice ; all calamities 
have their source in Satan. 

"The attitude of the dragon toward the child is that of special hatred. He is more 
bent upon destroying the child than the woman. The triumph of the invisible church is 



52 



THE REVELATION 



14 And to the woman were given "two 
wings of a great eagle, that she might 
23 fly into the ^wilderness, into her 
place, where she is nourished for a 
time, and times, and half a time, from 

15 the face of the serpent. 25 And the ser- 
pent cast out of his mouth water as a 
flood after the woman, that he might 
cause her to be carried away of the 

16 flood. "And the earth helped the 
woman; and the earth opened her 
mouth, and swallowed up the flood 
which the dragon cast out of his 

17 mouth. And the dragon was wroth 
with the woman, and went to make 
war with the remnant of her seed, 
which keep the commandments of God, 
and have the testimony of Jesus 
Christ. 



Satan's defeat. If he could destroy this child — the regenerated and holy purchase of 
Jesus' blood, or could thwart his exaltation to dominion, this would satisfy the murder- 
ous heart of the dragon. 

15 The most interesting event in this wonderful chapter is the birth of the child. Many 
local and partial theories have been advanced but they are unsatisfactory, because this 
birth — manifestation — is not consummated until the end of this dispensation. (Ch. 4.) 
The time is very significant. It is the opening of the judgment period which is the birth 
period for the saints ; the completion of the bride ; the translation of the true church ; 
the putting on of immortality ; the receiving of rewards. This child is caught away to 
God. He is born a king. Rev. 4 :21. Acts 23 :10. Jude 23. 

16 Following the account of the birth we are told that there was war in heaven. At 
this point Dr. Blanchard raises the question — Where is Satan? (See verse 10.) And 
calls attention to the truth that even now Satan has free access to the very presence of 
God. The scriptures bear out the fact that as in Job's time, so on to the sounding of 
the last trump Satan is permitted to come with the sons of God and go in and out from 
His presence. As his names signify, his desire and constant employment is to seduce 
mortals to sin, to accuse them even when they have not yielded to his allurements; and 
failing in this, to do as he did with Job, afflict and torment them. "Thousands of godly 
men and women to-day are suffering as Job did, under Satanic assaults on the lives of 
friends, on their property, interests, and on their physical frames ; and Satan is telling 
them that their sufferings are caused by their sins ; whereas these sufferings come, not 
because of their sins, but because of the malice and wrath of Satan against people who 
are living holy lives in hard places. There are a host of the Lord's people who do not 
understand the deadly character of this enemy with whom they have to do, and this 
ignorance results in spiritual depression and a failure to obtain victory" — Blanchard. 

17 The forces marshalled for this war in the aerial spaces are Michael and his angels 
versus the dragon and his angels. Many commentators teach that Michael is not Christ, 
but one of the chief princes, an arch angel. Christ is the king — Michael is the general 
conducting the campaign. Michael is the leader of the faithful angels as Satan is the 
leader of the rebellious angels. This war is in behalf of the child born of the mystic 
woman. It is for the establishment of the reign of Christ and His saints. 



THE REVELATION 



53 



The Occasion of the Conflict — the resurrection and glorification of the saints. The 
dominion of death is broken : mortality is swallowed up in life. 

The Nature of the Battle — the beings engaged are all spiritual ; the region is the air. 
There is no slaughter nor bloodshed. It is a war in which hellish intelligence, inflamed 
with desperate hate, is pitted against the reason and right of heaven. Satan in his old 
character, as seducer and accuser, is trying to pervert the truth and make wrong seem 
right. He is denying the right of the saints to be glorified, trying to accuse them of 
hypocrisy and to make out that they are unworthy of this exaltation. To establish this 
would make God inconsistent with His own holiness. But the victory of the saints comes 
"by the blood of the Lamb and the word of their testimony." This is the everlasting 
fortress of the saints. 

The Issue of the Engagement,— Satan is defeated. He might have known that he 
would not prevail, but his depravity, pride and malice inflamed his brazen hope and 
blinded his reason. He may deceive man but he will never impose his subtleties on 
heaven. With his defeat comes the revelation of his true character — his devilishness. 
Stunned and repulsed by the merit of the Blood he is pursued to utter rout. Then all 
heaven is filled with rejoicing. It is one of the gladdest moments of all time. (Verses 
12-17.) Satan has received his final ejectment from heaven. His original revolt began in 
heaven and his final overthrow begins there. He is now confined to earth and the true 
church having been caught up to be with Christ leaves the earth a victim to the malignity 
of Satan. This is clearly the "Tribulation Period." 

18 The devil — never plural in scripture. It applies to one being. All others are his 
angels, his confederates, subject to his imperious will. Demons are a lower order, the 
plebians of his kingdom. 

19 By — on account of the Blood. 

20 They loved not — "They carried their not-love of their life even unto death." Alford. 

21 The Woman — the visible church — remains on the earth after the child is caught up 
— this clearly teaches that all professed Christians will not be taken. These who are 
left, together with those who repent and turn to God amid the sorrows of the tribulation, 
will comprise the woman and her seed. 

22 The original has the definite article — the two wings. Compare Exod. 19 :4 ; Deut. 
32 :11 ; Psa. 36 :7. I Kings 18 :46. 



54 



THE REVELATION 



The Two Beasts: Anti-Christ and The 
False Prophet. 

CHAPTER XIII. 

A Study of the First Beast. 
XIII: 1-10. 

1 AND I stood upon the sand of the sea, 
and saw a 'beast 2 rise up out of 3 the 
sea, 4 having seven heads and E ten 
horns, and upon his horns 6 ten crowns, 
and upon his heads the name of blas- 

2 phemy. And the beast which I saw 



"Why does she fly? Because she cannot live without it. It is the period of the Beast 
dominion. He is reigning at Jerusalem. He has his power and authority from the devil 
and he embodies the dragon's rage against the woman. But God does not forsake the 
woman. She is given two wings, the special and direct help of God. The sore trial is not 
lifted, but miraculous assistance is given. 

"The woman flies to the desert. Israel of old fled to the desert wilderness of Sinai 
from the Egyptians. Elijah fled to this wilderness from Jezebel, and hither the Jews 
fled from the Syrian Kings in the Maccabean period. The woman is nourished by the 
same God who sent manna to the Hebrew fugitives and the angel to feed Elijah. Her 
hunger indicates her necessity and her utter helplessness. But like the multiude who 
followed Jesus into the desert she is fed. Here she remains during the reign of the beast. 

25 But even yet the dragon's rage continues against her. The flood — waters like a river 
— is symbolic. It is probably a destroying army like Pharoah and the Egyptian host 
that followed the Hebrews. 

26 "The earth helped the woman." Ex. 15 :11, 12 ; Num. 16 :31-33 ; Luke 21 :25, 26. This 
may signify a terrific earthquake. Still the wrath of the dragon is unabated. He turns 
back to make war on every individual left who will not deny Christ. This is the time of 
the Two Witnesses, and any who accept their testimony are included in the final wrath 
of the dragon. 

Here again is diversity among commentators as to details of interpretation, but a 
general harmony in the conclusion that the first beast is the anti-Christ. There is a Cain 
for Abel ; a Babylon for Jerusalem ; an anti-Christ for Christ. 

'The word here is properly translated beast. It is not the same as living creatures. 

2 John sees the beast coming up. 

3 The sea — Some authorities believe this sea to be the Gentile world, others confine it 
to apostate Christendom. 

4 The manifested Anti-Christ is the ultimate development of the serpent's seed. The 
dragon of chapter 12, the old serpent, is a spirit ; and in order to dominate the affairs of 
earth and work the devastation which his wrath demands, he must have a human agent 
through whom to work his blasphemies and deceit. 



THE REVELATION 



55 



was like unto a leopard, and his feet 
were as the feet of a bear, and his 
mouth as the mouth of a lion: 'and 
the dragon gave him his power, and 

3 his seat, and great authority. And I 
saw one of his heads as it were 
"wounded to death; "and his deadly 
wound was healed : "and all the world 

4 wondered after the beast. And they 
worshipped the dragon which gave 
power unto the beast: and they wor- 
shipped the beast, saying, "Who is 
like unto the beast ? who is able to 

5 make war with him? And there was 
given unto him a mouth speaking 
great things and blasphemies; and 
power was given unto him to continue 

6 forty and two months. And he opened 
his mouth in blasphemy against God, 
to blaspheme his name, and his tab- 
ernacle, "and them that dwell in heav- 

7 en. And it was given unto him to 
make war with the saints, and to 
overcome them: and power was given 
him over all kindreds, and tongues, 

8 and nations. 13 And all that dwell 
upon the earth shall worship him, 
whose names are not written in the 
book of life of "the Lamb slain from 

9 the foundation of the world. If any 
10 man have an ear, let him hear. 15 He 

that leadeth into captivity shall go 
into captivity: he that killeth with 
the sword must be killed with the 
sword. Here is the patience and the 
faith of the saints. 



5 This is a symbolic presentation of the political sovereignty of the world. This beast 
has a throne and controls buying and selling — commerce. Some of the best authorities 
teach that this monster includes Daniel's four beasts — (Dan. 7:3-7) kings — rising out of 
the same agitated sea. This establishes his earthly sovereignty. This beast is the final 
consummation of the political world power in its last phase. When he goes back to perdi- 
tion earthly administrations will have ended forever. 

6 These crowns are diadems, — the mark of regal dominion. We cannot agree with those 
who teach that the administration of anti-Christ is merely an impersonal system. We 
believe the beast is an individual ruler. He is upheld by ten governments but his is one 
administration. His time of rulership is not long enough to suggest successive reigns. He 
is worshipped as a god, therefore he is a person and not merely an empire. His statue is 
made; he is an emperor; he has a number — "the number of a man." He is called "the 
man of sin" "that wicked." He is finally damned. Rev. 17 :11 ; 20 :10. He continues to 
exist and suffer ; therefore he is a man, not merely a system. 

' The source of the authority and power of anti-Christ is clear. It is from the dragon. 
Satan has at last found the one who accepts the offer of the kingdoms of this world, 
which the holy Son of Man spurned. But Satan's conditions are the same, anti-Christ 
and his subjects shall worship the dragon. 

8 Wounded — slain. The same word in the Greek as that where we read of the Lamb 
as it had been slaughtered. In both cases there had been actual death; and in both, 
revival. "The one is a mocking counterpart of the other"- — Vincent. 

9 He is a supernatural person. As a power, he rises out of the convulsed sea of peo- i 
pies ; as a person, he comes out of the abyss — the under world, the abode of demons. To i 
hail from Hades he must be either a dead man raised from the dead or an evil spirit get- 
ting possession of a living man. The early Christians believed Nero to be the Anti-Christ 
and that he would return to earth in the last day as "the man of sin", either Satanically 
resurrected or acting through a spirit-medium completely under his control. According 
to verse 3, one of his heads has been "slain to death." This would seem to indicate a man 
who has undergone literal death. Whether he comes back by resurrection or obsession, 
his death would be negatived. Greek scholars tell us the original text carries the idea 
of violent death and resurrection. 

10 He is an exceedingly fascinating person ; the whole world wonders at and follows 



THE 



REVELATION 



after him with the intensest admiration and homage. The pride of Babylon was the 
majesty of her sovereign splendor ; of Medo-Persia, the towering prowess of her military 
power ; of Greece, the supremacy of her classic art, the elegance and perfection of her 
language, and her heroism for liberty ; of Rome, the iron strength of her laws, her 
marshalled discipline and her conception of justice. When all are combined in one how 
will mankind idolize the emperor! Satan — anti-God — anticipating the manifestation of 
Christ, in his heavenly majesty, crowns the anti-Christ with his hell-derived majesty and 
glory and men untaught of God will idolize him. 

"This is a parody on a similar ascription to God. See Isa. 40:18 and 25. Psa. 113:. r >; 
Micah. 7:18; Chap. 18:18. 

"John here brings out the enormity of the blasphemy by specifying God's holy name 
and dwelling place. But "them that dwell in heaven" seem to be his particular blasphemy. 
Anti-Christ, prompted by the dragon, is a consummate persecutor, making war with the 
saints and the two witnesses and the woman. Even the Beast is conscious of the rapture 
of the Man-Child and his blasphemy here is the vent of the dragon's wrath because of his 
defeat in the heavens. 

"This beast is the consummate antagonist and supplanter of everything divine. The 
seven heads (ch. 17) are seven kings; five fallen, one existing at the time of this prophecy, 
and the last yet to come. If we count Rome, the one existing in John's time, number six, 
there are five great empires preceding; — (5) Grecian, (4) Medo-Persian, (3) Chaldean, 
(2) Egyptian, (1) Old Assyrian. In all of these the deification of the emperor was the 
religion of the state. The anti-Christ is the consummation of this time. He will magnify 
himself above God. II Thess. 2:4. He asserts himself anti-God, anti-Christ, anti-Spirit, 
abolishing all worship of these. 

"Literal translation — The Lamb that hath been slain from the laying down of the 
foundation of the world. 

15 The thought of this passage is that they who persecute the saints or lay hands upon 
the work of God's children will suffer that which they inflict upon any one of the Lord's 
anointed. And John adds — "Here," that is, in this thought that God is the Righteous 
Judge who will judge the earth, "is the patience and faith of the saints." 



A Study of The Second Beast. 
XIII; 11-18. 

11 And I beheld another beast doming 
up out of the earth; and he had 2 t\vo 
horns like a s lamb, and he spake as a 

12 4 dragon. And he exerciseth all the 
power of the first beast before him, 
and 5 causeth the 6 earth and 'them 
which dwell therein to worship the 
first beast, whose deadly wound was 

13 healed. And he doeth great wonders, 
so that he maketh 8 fire come down 
from heaven on the earth in the sight 

14 of men, And deceiveth them that 
dwell on the earth by the means of 
those miracles which he had power to 
do in the sight of the beast; saying 
to them that dwell on the earth, that 
they should make an "image to the 
beast, which had the wound by a 

15 sword, and did live. And he had pow- 
er to give life unto the image of the 
beast, that the image of the beast 
should both speak, and cause that as 
many as would not worship the image 

16 of the beast should be killed. And 
he causeth all, both small and great, 
rich and poor, free and bond, to 
receive a 10 mark in their right hand, 

17 or in their foreheads. And that no 
man might buy or sell, save he that 
had the mark, or the name of the 
beast, or the number of his name. 



THE REVELATION & 

The generally accepted interpretation of the second beast is that lie is the false prophet 
whose ministry accompanies the reign of anti-Christ. 

Every political leader has needed a religious leader to aid and abet his administration. 
Pharoah had his magicians ; Ahab, his Jezebel and her herd of heathen priests, etc. The 
religious instinct is the most powerful element in humanity ; it may he perverted hut it 
cannot be ignored. No empire could stand without its aid. 

Christ is Prophet, Priest and King ; anti-Christ attempts to meet all three. True 
religion recognizes the Trinity. The devil counterfeits all three persons of the Godhead 
- — anti-God, the dragon, anti-Christ, the son of perdition who receives his throne from 
his father Satan, after having his death stroke negatived ; anti-Holy Spirit, the two 
horned beast, the false prophet proceeding from the dragon-father and dragon-son. These 
three are one administration. 

The same principles of interpretation apply to this latter portion of the chapter as 
were employed in the earlier portion dealing with the anti-Christ. We believe the false 
prophet is an individual and not merely a system, for he is later cast into hell. 

1 He comes out of the earth. As the first beast comes from the sea — political agitation, 
the second is from the earth, more stable — religious elements. His doctrines will he 
evolved from the religious systems of God-denying men. (Psa. 10:15.) There is abun- 
dant material in the world at the present time, for his creed. (I Sam. 28:13.) "The 
under world" — some commentators attempt to identify this beast with Judas Iscariot. 
As God brings back Moses and Elijah, His two witnesses, so it is suggested Satan may 
brings back Nero and Judas, both suicides, who at the end do not die hut are cast alive 
into the lake of fire. Judas is called the son of perdition. This may signify more than 
his damnation. It suggests that he is begotten of hell. 

2 The two horns have no diadems; he is not a king. This figure suggests the gentle- 
ness of a domestic animal. The symbolism is taken by some commentators to be the two 
fold power — naturalism and supernaturalism — which is the foundation upon which relig- 
ions rest. It must be borne in mind that all supernaturalism is not of God. Satan is a 
supernatural being, having supernatural power. The false prophet will be a scientist and 
a spiritualist. It furnishes food for thought to the serious minded that leading scientists 
are making modern psychology furnish a scientific cloak for the work of spirit mediums. 
The false prophet will claim to be "The absolute apostle of universal wisdom." 



58 



THE REVELATION 



18 "Here is wisdom. Let him that hath 
understanding count the number of 
the beast: 12 for it is the number of a 
man; and his number is Six hundred 
threescore and six. 



3 Lamb-like in that he assumes only the place of a spiritual leader, 4 but dragon-like in 
that his claims usurp the office and work of the Holy Spirit. His power and presumption 
in compelling the worship of men is from the dragon. 

5 It is significant that this word causeth is used eight times in regard to the ministry 
of the false prophet. It would seem to indicate that the second beast is the executor of 
hell's administration. 

6 The earth here is mentioned as distinct from the inhabitants. This may have no 
important significance, but some authorities suggest a reference to the abode of depraved 
spirits. 

7 The false prophet reduces the administration of the first beast to a system of wor- 
ship, establishing the universal worship of anti-Christ as the supreme deity. 

8 This is probably literal fire. Satan had power over lightning in the days of Job. 
Job 1 :16. 

Let us pause for a glance at the condition of the times preceding the false prophet. 

(II Tim. 3:1-6; 4:3, 4.) A great apostasy preceded by a blatant scientism and nat- 
uralism which dogmatically denies the doctrines of faith is foretold. Also a demonic 
spiritism which denies Christ and the authority of the scriptures. (II Peter 3 :3, 4 : I Tim. 
4:1-3.) With this apostasy, instability in political affairs, confusion in the social order, 
a weakening of law, and a general uumanageableness and corruption in everything. 
(Matt. 24:27-39.) The patience of God is well nigh wearied out. Judgment is begun. 
The Holy Spirit insulted begins to withdraw. The saints have gone, and men having 
spurned the mercy of God are given over to believe a lie. 

9 This expression — image of the beast — occurs ten times in the Apocalypse. There was 
some little discussion among the Church Fathers as to the force of the word image, 
whether it means merely a likeness that might imply only a resemblance, or the fuller 
content of the word carrying the thought of a veritable representation. The latter judg- 
ment seems to have the preponderance of authority. 

10 This practice may have been suggested by the custom of branding slaves. Some 
monarchs branded their soldiers. Paul applies the word for these brands (Gal. 6:17) 
to the marks of Christ's service which he bears in his body. The method of marking 
by a mystic number was generally practiced among the ancients, both pagan and Jew. 
This mystic mark signified a name. The mark here referred to as given in the ancient 



THE REVELATION 



59 



manuscripts is made up of two Greek letters which stand for Christ — XS' — with a third, 
the figure of a crooked serpent between them, so that the sense is the Messiah of Satan. 
No one can buy or sell without this seal of damnation upon them. Have we not a hint 
of this very thing in our own time when men born on our own soil are discriminated 
against in labor markets because their skins are black and they do not carry the card of 
certain organizations? 

Let us review a little more fully the means employed by the false prophet. 

1. Miracles. The test of a miracle is its supernaturalness, the test of its source is 
the doctrine for which it is wrought. There is a supernaturalism in the world against 
God as truly as there is a supernatural force which is of God. ( Read : — Ex. 7, 8, 9 ; 
Deut. 13:1-5; Matt. 24:24.) The false prophet uses miracles to counterfeit the proof 
of Christ's Messiahship. Verse 13 speaks of his power over fire. Satan especially needed 
the miracle of fire to offset the influence of the two witnesses. The purpose of this 
miracle is to prove to deluded men the claims of the false prophet for himself. He next 
points to the supernatural character of the man he would have worshipped, anti-Christ, 
and the main point he emphasizes is that he has been wounded unto death and the 
death stroke has been healed. His purpose is to offset Christ's obedience unto death and 
His resurrection which gives Him the supreme place in glory where the song is unto 
"the Lamb that was slain". Men who spurned Christ's propitiation for their sins are 
now deluded by this monster. 

2. Idolatry — the besetting abomination and defilement of the ages. A statue of the 
beast, anti-Christ is set up in the temple of Jehovah. (Dan. 9:27; 11:45; Matt. 24:15; 
II Thess. 2:4.) It is the worship of the man himself. The image is given power to 
epeak. (Habakkuk 2:19.) The beast is now systematically deified and devil rule comes 
into full effect. There will still be a few "elect ones" who cannot accept the new worship. 
From the mouth of the image by the authority of the beast, comes the command that 
these shall be killed. Relentless persecution becomes the law of the state. "In the 
name of democracy comes dictatorship ; in the name of freedom comes universal enslave- 
ment ; in the name of reason trampling upon revelation, comes idolatry ; in the name of 
liberalism disdaining allegiance to any creed, comes bloody despotism crowned by the 
base worship of a baser man." The religion of Christ has its holy sacraments, its mark 



60 



The 144,000 Again Introduced. 
XIV: 1-5. 

CHAPTER XIV. 

1 AND I looked, and, lo, 'a Lamb 2 stood 
on the mount Sion, and with him a 
hundred forty and four thousand, 
3 having his Father's name 5 written in 

2 their foreheads. And I heard a voice 
from heaven, as the voice of many 
waters, and as the voice of a great 
thunder: and I heard 4 the voice of 
harpers harping with their harps: 

3 And they sung as it were a new 
song before the throne, and before the 
four beasts, and the elders: and no 
man could learn that song but the 
hundred and forty and four thousand, 
which were redeemed from the earth. 

4 These are 'they which were not de- 
filed with women; for they are 
virgins. These are they which follow 
the Lamb whithersoever he goeth. 
These were redeemed from among 
men, being the first fruits unto God 

5 and to the Lamb. And 8 in their 
mouth was found no guile: for they 
are without fault 9 before the throne 
of God. 



THE REVELATION 

of baptismal consecration. The false prophet travesties these by the brand or mark of 
the beast. Every man receiving this brand becomes the chattel of hell. 

"This expression is a challenge emphasizing the closing declaration of the chapter. 

12 Many combinations have been made in the effort to read from this mystic number 
the name of the anti-Christ. It was the favorite attempt of some of the early Fathers 
to make it read the names of the rulers of the pagan Roman empire, especially Nero 
Caesar. It is enough, however, that we have here the evil number — 6 — multiplied, indi- 
cating evil in its final manifestation and intensity. 



This passage is in direct contrast with the preceding chapter. It is a counterpart of 
the same history- The beast versus the Lamb. The worshipers of the beast having his 
mark versus the followers of the Lamb having His mark in their foreheads. The moral 
system of the beast, harlotry, versus the virgin purity of this company. The slavery of 
the beast's followers versus this company redeemed from thralldom by the Lamb. The 
beasts and their followers go into perdition versus the followers of the Lamb in the 
presence of the Throne, the living ones and the elders. Falseness, and lies in the mouth 
of the beast and his train versus the truthfulness of this company in whose mouths there 
is no guile. The number of the beast — three sixes — the bad number intensified, versus the 
combination of twelves the sacred number of completeness. This company is contem- 
poraneous with the beast, but victorious over him. This 144,000 is the same company 
we met in chapter 7. Those in chapter 7 and these have the mark, the seal of the Lamb 
in their foreheads. They are Hebrews. Their place Mount Zion, suggests the throne of 
David. They are supernaturally sustained while under the rule of the beast. This 
account completes the record of chapter 7. There we see them in their earthly relations 
and peculiar consecration. Here we see them in the enjoyment of their heavenly reward. 
This is taken as a proof by some authorities, that from the opening of the sixth seal to 
the revelation of the "man of sin" no more time elapses than the ordinary length of a 
human life. 

1 Read The Lamb. 

2 Better form — standing. 

3 A better rendering is — His name and the name of His Father. 



THE REVELATION 



61 



4 More accurately — The voice which I heard was as the voice of harpers singing with 
their harps. 

The Chief Characteristics of the 144,000 are as follows, — 

(a) . S A true and conspicuous confession; — the mark of the Lamb is in their foreheads. 
Rom. 10:10. 

(b) . 6 Their unworldliness ; — redeemed from the earth — withdrawn from it with heav- 
enly promises. Redeemed from men — severed from this world in fellowship and life. 

(c) . 'Their pureness; — not celibacy, but pureness from the corruptness of anti-Christ. 
The chastity of spiritual virginity versus anti-Christ's harlotry. 

(d) . "Their truthfulness ; —true in testimony and in life. They have the true faith; 
they cherish it with a true heart ; they exemplify it in a true life ; they are the children 
of truth in an untrue world. 

Their Reward. They are blameless but they are not the highest order of saints. They 
sing in the presence of the living ones and elders but no word is said about the 144,000 
having crowns or thrones. There are many mansions in the Father's house, many ranks 
of saints. These are virgins. They come in after the bride is complete, but they have the 
glorious honor of God's approval for their faithfulness. They have a song exclusively 
their own ; their experience during the tribulation period cannot be shared even by the 
living ones and the elders ; as angels cannot join the song of the redeemed, so no other 
rank of saints can join this song. They have the distinction which is peculiarly their own ; 
they stand with the Lamb on Mount Zion. To be with the Lamb as against the beast is 
victory. To be on Mount Zion is a special relation. It represents the throne of David, 
promised in prophecy to be restored and rebuilt. It looks over into the new earth. (Isa. 
35:10, Jer. 3:17; Isa. 24:33; Psa. 2.) God is not yet done with the Jew. There is reli- 
able authority for the interpretation of prophecy to the effect that the Lamb will take 
possession of the city where He was crucified and the 144,000 will be with Him in that 
administration. They are the first fruits to God and the Lamb; not the first fruits of 
all the saved but the first fruit from this peculiar harvest ; the first fruit from the Jews 
following the present, "the times of the Gentiles". What the living ones and elders are 
to the church universal, these are to the restored children of Abraham. They are wit- 
nesses for the Son during the darkest days of Jacob's trouble. 



62 



THE REVELATION 



The Four Angel Messengers Give 
Warning of the Fall of Babylon. 
XIV:6-20. 

6 And I saw another *angel fly in the 
midst of heaven, having the a everlast- 
ing gospel to preach unto them that 
dwell on the earth, and to every 
nation, and kindred, and tongue, and 

7 people. Saying with a loud voice, 
3 Fear God, and give glory to him; for 
the hour of his judgment is come: 
and worship him that made heaven, 
and earth, and the sea, and the foun- 

8 tains of waters. J And there followed 
another angel, saying, Babylon is 
fallen, is fallen, that great city, be- 
cause she made all nations drink of 
the wine of the wrath of her fornica- 

9 tion. And the third angel followed 
them, saying with a loud voice, If 
any man worship the beast and his 
image, and receive his mark in his 

10 forehead, or in his hand, The same 
shall drink of the wine of the wrath 
of God, which is poured out "without 
mixture into e the cup of his indigna- 
tion; 'and he shall be tormented with 
fire and brimstone in the presence of 
the holy angels, and in the presence 

11 of the Lamb: 8 And the smoke of 
their torment ascendeth up for ever 
and ever: and they have no rest day 
nor night, who worship the beast and 
his image, and whosoever receiveth the 

12 mark of his name. Here is the pa- 
tience of the saints: here are they 
that keep the commandments of God, 

13 and the faith of Jesus. And I heard 



1 God's word cannot be silenced. Dr. Seiss says when anti-Christ has hushed human 
heralds and the church has been driven to the wilderness, angels will become preachers, 
mid-heaven their pulpit and all nations their auditors. The fact that an angel in mid- 
heaven is doing the preaching is proof that it is no longer this present dispensation but 
the time of judgment. It is one of the last calls to an apostate world. (Gal. 1 :8.) 

2 This word in the original includes more than the thought of the mere duration of 
time. It is applied to that of which time is not a measure. Combined with Gospel it 
marks the likeness to Him whose being is not bounded by time — Vincent. 

3 This as against the worship of anti-Christ. 

4 This is an announcement on the eve of Babylon's ruin ; a warning, a final effort of 
mercy in the face of judgment severity. The word fallen in the original is in the pro- 
phetic aorist tense emphasizing the certainty of the fall. The repetition of the phrase 
is fallen is taken by some commentators to refer to the two-fold nature of Babylon, first 
as a city which becomes the center of the world's commerce, and second as the system 
and spirit of commercialism and worldliness — Babylonianism. 

Poured out unmixed. This metaphor is taken from the universal custom of mixing 
water with wine for drinking. The meaning is clear — the undiluted wrath of God. (See 
Psa. 75:8.) 

This figure — the cup — is a familiar expression in scripture ; "my cup runneth over" ; 
"I will take the cup of salvation." "If it be possible let this cup pass from Me." It means 
portion. So the wicked will find their portion in Almighty indignation. 

7 This is an announcement of hell — the eternal doom for the abettors of the Beast. 
This one passage would be sufficient to establish proof of the reality of a place of torment. 
The burning of brimstone from very ancient times has been known to be a powerful 
disinfectant and fumigation. Can there be a suggestion in this figure that the pollution 
of sin is so deadly that God mingles brimstone with the fire to purify the universe and 
cleanse all creation from "the least and last remains of sin"? 

8 In this connection read Isa. 34:8-10. 

9 Blessed in that they may rest, etc. This is what the followers of the Beast can never 
know. To the saints, no matter what their sufferings have been, peace is sure. 

10 Their works which involved weariness and sorrow. 



THE REVELATION 



a voice from heaven saying unto me, 
Write, "Blessed are the dead which 
die in the Lord from henceforth : Yea, 
saith the Spirit, 9 that they may rest 
from their "labours; and their works 
do follow them. 

14 And I looked, and behold a 12 white 
cloud, and upon the cloud one sat like 
unto "the Son of man, having on his 
head a golden crown and in his 

15 hand "a sharp sickle. And another 
angel came out of "the temple, "cry- 
ing with a loud voice to him that sat 
on the cloud, Thrust in thy sickle, and 
reap: for the time is come for thee 
to reap; for the harvest "of the 

16 earth is 16 ripe. And he that sat on 
the cloud thrust in his sickle on the 
earth; 18 *and the earth was reaped. 

17 And another angel came out of 10 the 
temple which is in heaven, he also 

18 having a sharp sickle. And ^another 
' angel came out from the altar, which 

had power over ^fire; and cried with 
a loud cry to him that had the sharp 
sickle, saying, Thrust in thy sharp 
sickle, and gather the clusters of the 
vine of the earth; for her grapes are 

19 22 fully ripe. And the !3 angel thrust in 
his sickle into the earth, and gathered 
the vine of the earth, and cast it into 
the "great winepress of the wrath of 

20 God. And the winepress was trodden 
without the city, and blood came out 
of the winepress, even unto the horse 
bridles, by the space of 25 a thousand 
and six hundred furlongs. 



11 Death, to a good man in any age is a greater blessing than disaster, but this will he 
truer of this tribulation period than of any other. 

12 White — like lightning — symbolic of the purest and hottest wrath of God toward evil. 
When Christ is mentioned on a cloud we note that the work in hand is judgment. 

" It belongs to Jesus Christ to reap the earth and rid it of its hellish seed. The man 
of sin is destroyed only by the manifestation of the Savior (II Thess. 2:8). 
"The instrument for the reaping of the wicked. 

We come, in the closing verses, under the crying of the last two angel messengers of 
this passage, to the two visions, one of the harvest and one of the vintage. These visions 
give a summary of the administration of Divine wrath. The details follow in the suc- 
ceeding chapters. For brevity and expressive imagery, these visions are perhaps the most 
wonderful in the Apocalypse. 

15 It is the harvest of the wicked, not of the church. The living ones, the elders, the 
man-child, the one hundred forty four thousand have all been gathered before this time. 
This is the gathering of the tares — the harvest of misery and woe. Jer. 51 :33 ; Joel 3 :11- 
16. This is the direct consequence of the angel's proclamation of the fall of Babylon. 
Isa. 27 :11. 

16 Literally — over-ripe. 

"Temple — more properly sanctuary. The temple seems to be on earth as distinct 
from the temple of verse 17, which is in heaven. 

"This angel cry seems to voice the desire of those who have kept the faith of Christ 
in spite of the horrors of the reign of anti-Christ. (Compare with Gen. 4:10; Rev. 18:5.) 
It is the cry of righteous indignation attesting the righteousness of the judgment of the 
wicked. 

is* "y/ ie Earth was Reaped" — tremendous words ! It includes all the disasters that 
come from the pouring out of the bowls of wrath. It is the cutting down and sweeping 
away of anti-Christ and Babylon, the adultress, and the final termination of the present 
order of things. Matt. 13 :39. 

"Compare with Heb. 10:23, 24. Christ is now in this temple as our High Priest dur- 
ing this, our present dispensation. 

Following the Grain Harvest comes the Grape Harvest. The fruit of this vintage is 
the grapes of Sodom, the depravities of the centuries heading up and ripening to matur- 



THE REVELATION 



ity. The vine of the earth versus the vine of heaven. Christ, the true vine and His 
saints, the branches— anti-Christ and his followers, the vine of the earth. Deut. 32 :32, 33. 

20 This angel seems to be the spirit in charge of the altar fire which cries for vengeance 
against anti-Christ. 

21 It is the fire of Divine Justice demanding the destruction of God's enemies. 
"They have reached the highest point of ripeness. 

23 The word angel here is used as a title signifying the mission, not the nature, for 
this is the same Son of Man mentioned in verse 14, who thrust in the sickle for the grain 
harvest. 

"Fuller details regarding the wine-press are given in Chapts. 16 and 19. This figure 
is misunderstood and misapplied, as much perhaps, as any expression in scripture. It 
is a war scene. It refers to the gathering of armies for the portentous battle of the Great 
Day, when God's enemies are to be crushed, as grapes in a vat. It should never be used 
in reference to the sorrows or trials that come to a Christian. The seat of the wine-press 
is probably the Holy Land. Armageddo is the valley of Megiddo in the midst of which 
lies Jerusalem. Here the Midianites and Amelekites were routed before Gideon and his 
three hundred, and here David slew Goliath. It stretches from Bozrah on the southeast 
to Megiddo on the northwest. 26 This is 1600 stadia (one hundred sixty miles) the area 
over which the blood from the wine-press flows. (Hab. 3:3-16; Isa. 34:1-8.) In the 
light of the terrific slaughter in the present European war we get some conception of the 
magnitude of such a battle. The treading of the wine-press occurs outside of Jeru- 
salem, the Holy City, the memorial of God's salvation in the time of His fierce anger. 
Evidently the hosts of anti-Christ were gathered for the overthrow of Jerusalem. Thus 
they are brought into the wine-press. Psa. 2 :2. 



THE REVELATION 



65 



Return to Main Outline. 
III. Christ in His Relation to 
Scenes of The Tribulation. 
3'. The Third Woe. 
a'. The Seven Vials or Bowls. 
XV-XVI. 
An Interlude XV :1-Jf. 
CHAPTER XV. 

1 AND I saw another 'sign in heaven, 
great and marvellous, seven angels 
having the seven last plagues; for in 
thern is filled up the wrath of God. 

2 2 And I saw as it were a sea of glass 
mingled with fire : and 8 them that had 
gotten the victory over the beast, and 
over his image, and over his mark, 
and over the number of his name, 
stand on the sea of glass, having the 

3 harps of God. And they sing the song 
of Moses the servant of God, and the 
song of the Lamb, saying, Great and 
marvellous are thy works, Lord God 
Almighty ; just and true are thy ways, 

4 thou King of saints. Who shall not 
fear thee, Lord, and glorify thy 
name? for thou only art holy; for all 
nations shall come and worship be- 
fore thee; for thy judgments are 
made manifest. 

The Sign of the Last Plagues. 
XV: 5-8. 

5 And after that I looked, and, behold, 
'the temple of the tabernacle of 2 the 



Having passed the pauses of the preceding chapters we seem now to come to the 
continuation of the woe trumpets. We are now in the third and last woe. Commentators 
teach that this period follows the ministry of the two Witnesses. 

1 But just as we are preparing for the rapid progress of the closing events, the writer 
speaks again of a sign, great in range and intensity, and marvelous in its unparalleled 
character. We have noted two signs already. Chapter 12 gives us The Woman and The 
Dragon. This is the third, The Seven Angels. 

3 No sooner are these angels introduced than the writer pauses to portray a vision. 
This is a great relief, a high light in the blackness of judgment horrors. The sea reminds 
of the glassy sea of chapter 4. But this one clear as crystal is mingled with fire. In this 
vision the sea symbolizes the vastness, purity, justness and severity of the divine punish- 
ment about to fall on the wicked. It is also a blessed vindication of the faithful ones 
who suffered martyrdom under the beast. These victorious ones remind us of Ex. 15 :1-11. 
They sing the song of Moses and of the Lamb. These are not two distinct songs. The 
song of Moses is the song of the Lamb. The Old and the New Testament churches are 
one. 

3 This expression is unique. It is not so much the thought of having victory over the 
beast, but they have come victorious from the beast. — Vincent. 



The ground covered by the visions of the harvest and the vintage is covered again 
with reference to particular administrations. We begin to get a view of details. It is 
not merely a repetition but, just as we have four gospels to give us the complete portrai- 



66 



testimony in heaven wag opened: 

6 And the seven angels came out of 
the temple, having 4 the seven plagues, 
'clothed in pure and white linen, and 
having their breasts girded with 

7 golden girdles. And one of 'the four 
beasts gave unto the seven angels 
seven 6 golden vials full of the wrath 
of God, who liveth for ever and ever. 

8 And the temple was 'filled with 
smoke from the glory of God, and 
from his power; and 8 no man was 
able to enter into the temple, till the 
seven plagues of the seven angels were 
fulfilled. 



The Pouring Out of The Bowls. 
XVI: 1-21. 

CHAPTER XVI. 



1 AND I heard a great voice out of 
the temple saying to the seven angels, 
Go your ways, and pour out the vials 



THE REVELATION 



ture of our Lord's earthly life, so we have these accounts of this momentous period of 
the end of this present world. 

^he temple — that is the sanctuary of the tabernacle. This is the innermost part, 
the holy of holies, the deepest center of the dwelling place of God. 

2 This recalls the tables of the law given to Moses, which were kept in the ark of the 
testimony, which, in turn, was kept in the holiest place in the tabernacle. John saw the 
innermost shrine of the temple in heaven opened, indicating that the hidden powers of 
eternity were now in active earthward administration. 

3 The clothing and girdles indicate that these are priest-angels. They are about to 
offer a great sacrifice. 

4 The same word is used for these as for the Egyptian plagues, and these will be just 
as literal as the Egyptian plagues were. (Exod. 19:8-12. Deut. 28:5, 27, 35.) These 
plagues are full of horror, but the judgment is so manifestly righteous that no holy being 
will question the justice of God's punishments. These plagues overlap. People will 
suffer from more than one at a time. They all fall upon one last evil generation. 

s We note that here again the Living Ones have a part in the administration of 
judgment. 

6 These vials are not bottles. The imagery is taken from the temple service. They 
are bowls or censers used for burning incense. Exod. 40:34, 35; I Kings 8:10, 11. 
Isa. 6 :l-4. 

'Compare Exod. 40:34. Psa. 18:8. Ezek. 10:2-4. 

8 "God cannot be approached at the moment when He is revealing Himself in all the 
terrors of his indignation" — Milligan. 

1 Each angel, as his turn comes, withdraws. 

2 Fell — there broke out. 

'Compare with the sixth plague of Egypt. (Exod. 9:8-12.) This same word occurs 
in some manuscripts for the scab of leprosy. (Lev. 13:18.) 

4 Clotted and putrescent. This would utterly destroy all sea life. 

5 What happened once to one river in one country, now happens to all rivers in all coun- 



THE REVELATION 



6? 



of the wrath of God upon the earth. 

2 And 'the first went, and poured out 
his vial upon the earth; and there 
2 fell a noisome and grievous "sore 
upon the men which had the mark 
of the beast, and upon them which 

3 worshipped his image. And the sec- 
ond angel poured out his vial upon 
the sea; and it became as 4 the blood 
of a dead man: and every living soul 

4 died in the sea. And the third angel 
poured out his vial upon the 6 rivers 
and fountains of waters; and they 
"became blood. 

5 And I heard the 'angel of the waters 
say, Thou art righteous, Lord, 
which art, and wast, and shalt be, 

6 because thou hast judged thus. For 
they have shed the blood of saints 
and prophets, and thou hast given 
them blood to drink; 8 for they are 

7 worthy. And I heard another out of 
the altar say, Even so, Lord God Al- 
mighty, true and righteous are thy 
judgments. 

8 And the fourth angel poured out his 
vial "upon the sun; and power was 
given unto him to scorch men with 

9 fire. And men were scorched with 
great heat, and blasphemed the name 
of God, which hath power over these 
plagues: 10 and they repented not to 

10 give him glory. And the fifth angel 
poured out his vial upon the "seat of 
the beast; and his kingdom was full 
of darkness; and they gnawed their 

11 tongues for pain. And blasphemed 
the God of heaven because of their 
pains and their sores, and repented 



tries. Wells, and fountains and all sources of drinking water will become polluted. A 
more dreadful plague can hardly be imagined. 

"The verb, in the original, is singular number. Literally There came blood. 

'We note here that this angel is set in charge of the waters. In Ch. 14:18 we read 
of the angel of the fire. This angel is amazed at the horror, but recognizes the justice 
of God's judgments. 

8 Some of the most authentic manuscripts omit this phrase — for they are worthy. 
'This would mean that hot winds, sun-stroke, etc., would be intensified to fiery heat. 
(Deut. 32:24; Mai. 4:1; Isa. 24:4-13.) 
"Glorify Him by repentance. 

"The darkness covers the entire kingdom of anti-Christ. (Isa. 60:2; Joel 2:1, 2, 31; 
Nahum 1:6, 8; Mark 13:24-25.) 

They bite their tongues like people in great misery and are writhing in death. It is 
the madness of separation and pain. These rebellious tongues still utter blasphemy. This 
proves the utter fallacy of the theory that the torments of hell are remedial, or that the 
probation in hell would mean final salvation for all. While sin lasts, hell must last ; and 
there are multitudes who will never repent. 

12 This is just as literal in character as are the first five plagues of this series; as 
literal as was the passage thru the Red Sea and the crossing of Jordan. As the drying 
up of the Red Sea prepared the way for the destruction of Pharaoh and his army, so 
this prepares the way for the ruin of the rebellious hosts, already intimated by the men- 
tion of the wine-press. (See Zech. 10:11; Jer. 51:36.) 

13 From the beginning of history, the Euphrates has been a formidable barrier between 
the East and the West. It runs for eighteen hundred miles and is scarcely fordable at 
any point. It was the boundary of King Solomon's dominion. The drying up of the 
Euphrates will give the kings of the East easy access in joining the forces of anti-Christ 
in their final crusade. There is also a gracious side to this event in that it enables the 
remnant of the Israelites scattered through the East to return. The mere drying up of 
the river is not the full force of this plague. "The dragon takes advantage of this and 
sends out three unclean spirits to seduce the armies of the earthly kings to rebellion 
and ruin. (Read I Kings 22:19-38, Ahab an illustration.) These evil spirits — frogs — 
give to hell's trinity a universal ministry. They have the power to work Satanic miracles 



68 

12 not of their deeds. And the sixth 
angel poured out his vial upon the 
"great river Euphrates; and the wa- 
ter thereof was dried up, "that the 
way of the kings of the east might 

13 be prepared. And I saw "three un- 
clean spirits like frogs come out of 
the mouth of the dragon, and out of 
the mouth of the beast, and out of the 

14 mouth of the false prophet. For 
they are the spirits of devils, work- 
ing miracles, which go forth unto the 
kings of the earth and of the whole 
world, to gather them to the battle 
of that great day of God Almighty. 

15 "Behold, I come as a thief. Blessed 
is he that watch eth, and 16 keepeth his 
garments, lest he walk naked, and 

16 they see his shame. And he gathered 
them together into a place called in 
the Hebrew tongue "Armageddon. 

17 And the seventh angel poured out his 
vial ^into the air; and there came 
a great voice out of the temple of 
heaven, from the throne, saying, 19 It 

18 is done. And there were voices, and 
thunders, and lightnings; and there 
was a ^great earthquake, such as was 
not since men were upon the earth, 
so mighty an earthquake, and so great. 

19 And the great city was divided into 
three parts, and the "cities of the 
nations fell : and "great Babylon came 
in remembrance before God, to give 
unto her the cup of the wine of the 

20 fierceness of his wrath. And "every 
island fled away, and the mountains 

21 were not found. And there fell upon 
men a great hail out of heaven, every 



THE REVELATION 

and thus offset the divinely supernatural, stirring up a universal revolt against the incom- 
ing kingdom of the Lamb. Just who or what these seducing demons are we may not know 
nor can we tell the method of their work, but the text makes it clear, that they are agents 
of hell, froglike in that they come from the quagmire of evil and croak and defile, filling 
the ears of the nations with their noisy demonstration. As in chapter 9 the seven spirits 
of God went forth into all the earth to make up and gather together into one holy fellow- 
ship the great congregation of the sanctified so these spirits of hell go forth upon the 
kings and potentates of the world, to make up and gather together the grand army of 
the devil worshipers. History records the enthusiasm of the crusaders under the inspira- 
tion of the leadership of Peter the Hermit ; what thus happened in Europe in those cam- 
paigns may readily happen throughout the world in the time of the end. 

" At this point there is a striking interjection. This warning is to the very few saints 
remaining who have escaped martyrdom but are still free from the brand of the beast. 
In 15 :2 we anticipate their reward. Their distinctive characteristic is that they have 
endured the supreme trial of having lived under the beast. The commentators teach that 
this warning thrown in here at the very last indicates that Jesus will have them trans- 
lated, during these last plagues. They are clearly the very last company, of the first 
resurrection and this completes Christ's coming for His people. These will be so obscure 
that this translation will be no interruption to the evil nations. 

16 Edersheim tells us "During the night the captain of the Temple made his rounds. 
On his approach the guards had to rise and salute him in a particular manner. Any 
guard found asleep when on duty was beaten, or his garments were set on fire." It is 
evidently this custom that John borrows in this figure. 

"Mount of Megiddo. See Judges 1:27; I Kings 4:12; II Kings 9:27; Zech. 12:11; 
II Chron. 35 :22. "Megiddo was in the plain of Esdraelon, which has been a chosen place 
for encampment in every contest carried on in Palestine from the days of Nebuchad- 
nezzar, king of Syria, unto the disastrous march of Napoleon Bonaparte from Egypt into 
Syria. Jews, Gentiles, Saracens, Christian Crusaders, and anti-Christian Frenchmen ; 
Egyptians, Persians, Druses, Turks and Arabs, warriors of every nation that is under 
heaven, have pitched their tents on the plain of Esdraelon, and have beheld the banners 
of their nation wet with the dews of Tabor and Hermon."— Clarke's Travels. 

This Mount of Megiddo is known as the plain of Jezreel and extends from the Mediter- 



THE REVELATION 



69 



stone about the height of a talent; 
and men blasphemed God because of 
the plague of the hail ; for the plague 
thereof was exceeding great. 



ranean to the Jordan. The Hebrew word means to slay. See Judges 5:19. II Kings 
23 :29. 

"This bowl is poured out into the air, the most universal element. We have now 
reached the climax of judgment scenes. (Psa. 102:25, 26; Matt. 24:29; Heb. 12:25; 
II Pet. 3 :10-12 ; Isa. 29 :6 ; Psa. 50 :3, 4.) 

"Direct from the judgment seat comes the announcement of the end. It reminds one 
of the cry of Jesus upon the cross — "It is finished." 

20 Compare with Isa. 2:19, 21 and Hag. 2:3-4. One can judge something of the force 
of this from its effects. The city — Jerusalem — is divided. One part of the city already in 
possession of the Lamb becomes a refuge for the Lord's own. To those who accuse us of 
too great literalism this passage cannot mean less than that God will shelter His own 
people in the midst of His wrath against the wicked. 

21 The Gentile cities fall in utter ruin. Will not these include Rome, Paris, London, 
Chicago, etc.? 

22 This marks the time of Babylon's fall ; the particulars concerning her destruction 
are given later. Let us call attention to the descending scale in the woes of the cities; 
first, Jerusalem is partially destroyed ; second, Gentile cities are ruined ; third, Babylon 
drinks the bitterest draught of all. 

23 The material of the earth is not annihilated, but the contour will be radically 
changed. ( Jer. 3 :23-26. ) 

24 A Jewish talent weighed 115 lbs. ; an Egyptian talent, 80 lbs. ; an Attic, 50 lbs. ; an 
Antioch talent 390 lbs. ; suppose the lightest one is equal to as much as a man could con- 
veniently lift. This means hail stones as big as blocks of ice. It is hard to conceive the 
devastation of such a storm ; but what of the moral effect ! No one having the brand 
of anti-Christ ever repents. Such obstinacy in sin was unknown when the world was 
young. 



70 

(2). Fall of Babylon. 
XVII-XIX:l-6. 
(a). A Study of The Scarlet Woman. 
XVII. 
CHAPTER XVII. 

1 AND there came one of the seven 
angels which had the seven vials, and 
talked with nie, saying unto me, Come 
hither; I will shew unto thee the 
judgment of the great whore that 

2 sitteth 'upon many waters; With 
whom the kings of the earth have 
committed fornication, 3 and the in- 
habitants of the earth have been 
made drunk with the wine of her 

3 fornication. So he carried me away 
in the spirit into the wilderness: and 
I saw 6 a woman sit upon a "scarlet 
coloured beast, full of names of blas- 
phemy, having seven heads and ten 

4 horns. And the woman was arrayed 
in purple and scarlet colour, and 
decked with gold and precious stones 
and pearls, having a golden cup in 
her hand full of abominations and 

5 filthiness of her fornication: And 
upon her forehead was a name writ- 
ten, MYSTERY, 2 BABYLON THE 
GREAT, THE MOTHER OF HAR- 
LOTS AND ABOMINATIONS OF 

6 THE EARTH. And I saw 4 the woman 
drunken with the blood of the saints, 
and with the blood of the martyrs of 
Jesus; and when I saw her, I won- 
dered with great admiration. 

7 And the angel said unto me, Where- 



T II E REVELATION 

Before corning to a minute study of the text let us take up a comparison of the two 
women, the sun-clad one of Ch. XII, and this scarlet woman of Ch. XVII. 

(a) . Both women are mothers; the first of a son, the true church; the second of har- 
lots and abominations. 

(b) . Both are splendidly arrayed; the first clothed with the sun — light from above; 
the second clothed with gold, purple and precious stones — all her ornaments come from 
below, earth and sea. 

(c) . Both have powerful influence in their position; the first has the moon — empress 
of the night — under her feet; the second has rule over the kings of the earth. 

(d) . Both are sufferers; against the first is the dragon who tries to devour her child, 
Who persecutes her and all her seed with relentless hatred pursuing her into the wilder- 
ness; against the second are the ten kings who finally make her desolate, eating her flesh 
and burning her with plague and utter destruction. 

(e) . Both are very conspicuous, filling a large place in the history of the world and 
divine administrations. 

In this connection it is interesting to note, as well, the contrasts between the two 
women. 

(a) . The first is a pure woman; the second is a harlot. 

(b) . The first is hated by the powers of the earth; the second is flattered and caressed 
by them. 

(c) . Where the first has sway conditions are heavenly; where the second lives it is a 
wilderness. 

(d) . The first produces masculine nobility that comes to the throne of God: the sec- 
ond produces effeminate impurity that calls down divine wrath. 

(e) The first is supported by celestial wings: the second is carried by the dragon. 

(f) . The first has a crown of twelve stars — apostles and patriarchs — as her royal 
diadem : the second carries in her brow the name of the great destroyer and is drunken 
with the blood of saints. 

(g) . The first finally comes out in a heavenly city — the new Jerusalem — arrayed with 
imperishable jewels of glory : the second finally comes out in a city of this world's 
superlative admiration — Babylon — which goes down under divine wrath and becomes the 
habitation of demons. 



THE KEVELATION 



71 



fore didst thou marvel? I will tell 
thee the mystery of the woman, and 
of the beast that carrieth her, which 
hath the seven heads and ten horns. 

8 The beast that thou sawest was, and 
is not; and shall ascend out of the 
bottomless pit, and go into perdition: 
and they that dwell on the earth 
shall wonder, whose names were not 
written in the book of life from the 
foundation of the world, when they 
behold the beast 'that was, and is not, 

9 and yet is. And 8 here is the mind 
which hath wisdom. The seven heads 
are seven "mountains, on which the 

10 woman sitteth. And there are seven 
kings: five are fallen, and one is, 
and the other is not yet come; and 
when he eometh, he must continue a 

11 short space. And the beast that 
was, and is not, even he is the eighth, 
and is of the seven, and goeth into 

12 perdition. And the ten horns which 
thou sawest are 10 ten kings, which 
have received no kingdom as yet; but 
receive power as kings one hour with 

13 the beast. These have one mind, and 
shall give their power and strength 

14 unto the beast. These shall make 
war with the Lamb, and "the Lamb 
shall overcome them: for he is Lord 
of lords, and King of kings: and 
they that are with him are called, 

15 and chosen, and faithful. And he 
saith unto me, The waters which thou 
sawest, where the whore sitteth, are 
peoples, and multitudes, and nations, 

16 and tongues. And the ten horns 
which thou sawest upon the beast, 



(h). The two women are rivals, as anti-Christ is antagonistic to Christ. The first is 
the universal visible church, embodying the bride of the Lamb : the second is the bride 
of Satan. As Christ has had a church in all times for the confession of His truth, so 
has the devil had a following embodying the sensual and devilish wisdom, maintaining 
the teaching of Satan's lies and working them out in spurious systems of religion. 

Let us sum up here an estimate of the real nature, the essential characteristic of this 
scarlet woman ; — she is a harlot. Harlotry is the standing symbol throughout scripture for 
debauched worship — idolatry. When people worship for God tohat is not God or insti- 
tute systems or doctrines to take the place of what God has revealed, this is adultery, 
harlotry. ( Jer. 3 :6, 8, 9 ; Isa. 1 :21 ; Ezek. 16 :15, 16, 28, 31, 32 ; Hosea 2 :5, and 3 :3 ; 4 :14.) 
This woman is the embodiment of all idolatry and perversion of the Word and institutes 
of God. She is the symbol of the universal body of the faithless. She wears on her fore- 
head — "Mother of harlots." This goes back to the beginnings of false systems of worship. 
It reaches farther back than Romanism, for Romanism is but one of the idolatrous sys- 
tems of the world's worship. 

1 Many waters — is undoubtedly symbolic of peoples, nations, etc. She has swayed 
every nation at some time or other. But it is interesting to recall that the wealth of 
the city of Babylon was caused by its location on the waters of the Euphrates and a 
vast system of canals. 

2 The mystic Babylon is taken by many writers as the symbol of Roman Catholicism ; 
and surely this religious system with her overtowering political aspirations and her mix- 
ture of paganism running through warp and woof of her worship must be included ; but 
we believe that the mystic Babylon embraces vastly more than this. It should not be 
confined to any one false system. 

At this point Dr. Seiss, in his Lectures, gives a very interesting study of the earliest 
history of ancient Babylon, which we take the liberty of giving in condensed form. This 
is not the Babylon of Nebuchadnezzar but goes still farther back near to the landing of 
the Ark on Ararat (Gen. 10-11). It dates back to the original Babel with Nimrod as 
the leader; the name Nimrod means rebellious panther. He led the work of rebellion 
against God. He inaugurated some of the original abominations of mankind. Arabian 
history tells us that he was the first king, the organizer of imperialism against patri- 
archal government, the beginner of king-craft. He was the grandson of Ham. The peo- 



72 



THE REVELATION 



I 



these shall hate the whore, and shall 
make her desolate and naked, and 
shall "eat her flesh, and "burn her 

17 with fire. For God hath put in their 
hearts to fulfil his will, and to agree, 
and give their kingdom unto the 
beast, until the words of God shall 

18 be fulfilled. And the woman which 
thou sawest is that great city, which 
reigneth over the kings of the earth. 



pie were determined to hold together against God and they built their image as a stand- 
ard, an ensign, in which to glory and pride themselves — a Sema Rama, a token for glory ; 
— this name became the name of their goddess which in Greek mythology was said to be 
the wife of Nimrod. The original image was probably that of a beautiful woman with a 
dove upon her head having wings spread, called the holy mother. Nimrod named his 
capital city Babel — original meaning — gate of God. This was in brazen defiance of the 
true Jehovah. Nimrod defied God by instituting a new system of government, through 
brute force and worldly policy. He organized a false religion, the parent apostasy of the 
post diluvian world. Nimrod was the son of Cush, and was called Bar Cush. This 
became the Bacchus of later mythology, the god of wine and debauchery. Thus history 
shows that idolatry was not merely the gradual growth of unenlightened human think- 
ing. It was the intentional rebellion of man against God, and flourished in ancient Baby- 
lon. The original defiance and ambition of Nimrod was thwarted by the confusion of 
tongues, but the seed of idolatry lived on. Idolatry has ever been attended with impurity 
and Babylon has been indeed the mother of harlots. 

3 The inhabitants of the earth were made drunken. The wine of Babylonianism is the 
world spirit, the debauching system of idol worship and carnal self-exaltation. It went 
with the first dispersion after the flood into every nation under heaven. We trace it 
directly in paganism, in Mohammedanism, in Catholicism and the infidelity of Protes- 
tantism. The worship of wealth — commercialism; the worship of intellect — rationalism, 
are branches from the same root. "Her cup is golden" — world religion to the carnal 
imagination is progress, it is glorious but it is spiritual prostitution. The wine is the 
same — Babylon has made every family of the race drunken at one time or another with 
this wine. 

4 The woman herself is drunken. She drank the blood of the prophets; and in the 
days of Romanism she drank the blood of martyrs. All persecution of God's true people 
in every generation springs from this world spirit. Wherever saints are sacrificed for 
their faith, it is the power of the great harlot — Babylonianism. 

5 She sits upon the beast, evidently for the purpose of managing and directing him. 

6 We recognize here unmistakably, the beast of Ch. XIII but we note now his bloody 
hue. This refers to his slaughter of saints. 

7 In Bengel's Gnomon of the New Testament the thought is expressed that this is the 



THE REVELATION 



73 



reason the nations wonder. They are confused into a sort of mistaken identity. It is 
said of the Lord that He is the One "who is and who was and who is to come" so the 
dwellers of the earth wonder at the beast, for "he was, and is not, and will be present." 

8 Here — arrests attention and bespeaks spiritual discernment for that which is to 
follow. 

"Mountain is here the scriptural symbol of kingdom, of dominion. (Jer. 51:25; Dan. 
2:35.) Not the seven hills of Rome (though the early Protestant scholars so interpret 
it) but the seven empires. The woman is not herself an empire for she is longer lived 
than any one kingdom. Rome was the empire in power at the time John wrote. Five had 
already fallen : — Greece, Persia, Babylon, Assyria, Egypt. One is yet to come. These 
seven great world empires support the woman as their pride and joy. She sways their 
administrations. They are her lovers and she their patronizing lady, Babylonianism, the 
dragon's bride, powerful in the world's governments of every period. 

"The consensus of authority identifies these ten horns with the ten toes of the kingly 
image : Dan. 2 :41, 42 and 7 :7, 20, 24. Bengel raises the question as to whether these 
kings will be divided into two groups of five corresponding to the toes on two feet. 

"This is the meaning of the wine-press. 

"This figure betokens extreme hostility. Xenophon speaks of the hatred existing 
between the pure Spartans and the Helots and says that no true Spartan could conceal 
his readiness to eat the Helot raw. 

"This was the punishment for fornication on the part of a priest's daughter. (Lev. 
21:9.) 

John was led into the wilderness to see the judgment of the harlot. Wherever the 
true worship and institutions of God are trampled under foot, it is wilderness. Baby- 
lonianism boasts of the progress of man, the success of governments. It loves to dwell 
upon liberty, equality, fraternity as the product of human intelligence. It is always 
prophesying of the glorious achievement of humanity. When all this materialism and 
Satanic wisdom has reached its full bloom this world will be a wilderness. John is 
amazed and bewildered at this woman. 



74 

(b). The Fall of The Woman. 
XVIII-XIX:l-6. 
CHAPTER XVIII. 

1 AND after these things I saw another 
a angel come down from heaven, hav- 
ing great power; and the earth was 

2 lightened with his glory. And he 
cried mightily with a strong voice, 
saying, Babylon the great Ms fallen, 
is fallen, and is become the habita- 
tion of 1 devils, and the 2 hold of every 
foul spirit, and a 3 cage of every un- 

S clean and hateful bird. For all na- 
tions have drunk of the Vine of the 
wrath of her fornication, and the 
kings of the earth have committed 
fornication with her, and the mer- 
chants of the earth are waxed rich 
through the 5 abundance of her delica- 

4 cies. And I heard another voice from 
heaven, "saying, Come out of her, my 
people, that ye be not partakers of 
her sins, and that ye receive not of 

5 her plagues. For her sins have 
reached unto heaven, and God hath 

6 remembered her iniquities. Reward 
her even as she rewarded you, "and 
double unto her double according to 
her works: in the cup which she hath 

7 filled, fill to her double. How much 
she hath glorified herself, and lived 
deliriously, so much torment and sor- 
row give her: for she saith in her 
heart, I sit a queen, and am no widow, 

8 and shall see no sorrow. Therefore 
shall her plagues come in 7 one day, 
death, and mourning, and famine; and 
she shall be utterly burned with fire: 



THE REVELATION 

In the midst of mystery and recognizing the great diversity among teachers equally 
scholarly and devout, we desire not to seem arbitrary in our interpretation. We realize 
that to insist upon the exact identity of the scarlet woman would be unprofitable and con- 
fusing. We cannot undertake to draw hard and fast distinctions ; but it seems to us that 
the scriptures justify one in the conclusion that the woman has two different aspects — 
Babylon, a city and Babylon, a mystery, or symbol. Just what is the relation of the scar- 
let woman to the False Prophet, we are unable to determine; but we cannot accept the 
interpretation that they are one and the same, for we believe, as previously stated, that 
the false prophet will be a person. This portion of the Apocalypse seems to us to teach 
that Babylonianism in its final presentation will be embodied in a literal city. Many 
commentators believe that Babylon as a city will be restored. The ancient prophecies of 
the sudden and utter destruction of Babylon have never been entirely fulfilled. ( Isa. 13 ; 
Jer. 51. ) Isaiah locates this complete overthrow in the Day of the Lord. ( Isa. 13 :6. ) 
It has never been utterly desolate without an inhabitant since the time of Niinrod. There 
is today a city of 10,000 there. In connection with the thought of the restoration of the 
city of Babylon it is interesting to consider the passage found in Zech. 5 :9-ll. — 

"9 Then lifted I up mine eyes, and looked, and, behold, there came out two women, 
and the wind ivas in their wings ; for they had wings like the wings of a stork : and they 
lifted up the ephah between the earth and the heaven. 

10 Then said I to the angel that talked with me, Whither do these bear the ephah? 

11 And he said unto me, To build it a house in the land of Shinar : and it shall be 
established, and set there upon her own base." 

This is the accepted symbol of commerce. An ephah, the common bushel measure; 
the talent of lead, the flat weight used in measuring tonnage. The wings of the female 
figures — the two wings of commerce covering land and sea. In the midst is the lawless 
woman, the great harlot of this Apocalypse. A house is to be built for it in the land of 
Shinar. Babylon is in the land of Shinar, (Gen. 11:2-9; Dan. 1:1-2.) This prophecy 
points to the rebuilding of ancient Babylon as the great commercial center of the world. 
Independent of other centers it will have its own unique dominion. 

Prophecy also indicates that Babylon will be the last of the world powers to drink the 
cup of wrath. (Jer. 25:17-26; Jer. 50:12, 13, 35-40.) John names it Babylon not simply 
in mystery as we say Babylonianism but he says "Babylon, the mighty city." This must 



THE REVELATION 



75 



for strong is the Lord God who 
judgeth her. 
9 And 8 the kings of the earth, who 
have committed fornication and lived 
deliciously with her, shall bewail her, 
and lament for her, when they shall 

10 see the smoke of her burning. Stand- 
ing afar off for the fear of her tor- 
ment, saying, Alas, alas, that great 
city Babylon, that mighty city! for in 

11 one hour is thy judgment come. And 
"the merchants of the earth shall weep 
and mourn over her ; for no man buy- 

12 eth their merchandise any more: The 
merchandise of 10 gold, and silver, and 
precious stones, and of pearls, and 
fine linen, and purple, and "silk, and 
scarlet, and 12 all thyine wood, and 
all manner vessels 13 of ivory, and all 
manner vessels of most precious wood, 
and of brass, and iron, and marble, 

13 and "cinnamon, and odours, and 
ointments, and frankincense, and 
wine, and oil, and fine flour, and 
wheat, and beasts, and sheep, and 
horses, and chariots, and slaves, and 

14 souls of men. And the fruits that 
thy soul lusted after are departed 
from thee, and all things which were 
1B dainty and "goodly are departed 
from thee, and thou shaft find them 

15 no more at all. The merchants of 
these things, which were made rich 
by her, shall stand afar off for the 
fear of her torment, weeping and 

16 wailing. And saying, Alas, alas, that 
great city, that was clothed in fine 
linen, and purple, and scarlet, and 
decked with gold, and precious stones, 



have meant to John the actual local city, for John knew it as a geographical center. This 
city in its description is clearly a commercial city, the mart of nations. There is no men- 
tion of anything military, ecclesiastical, or educational in it. It is all wealth, buying and 
selling. 

We are even now in the grip of Babylonianism. Commerce today monopolizes legisla- 
tion, dictates international treaties, governs kings in the regulation of power, builds rail- 
ways, cuts ship canals, unwinds electric cables across lands and seas, employs millions of 
people, subsidizes the press, controls the markets of the world, has her living organiza- 
tions in every nation and city and every day is protecting herself by close combination 
so that no government can act against her will. "Corporations have no conscience" has 
become a proverb, and every bound of religion is overreached for commercial gain. Com- 
merce is even now mightier than any pope, any throne or any other one human power. 
Babylon's god is covetousness, this is idolatry — the root of all evil. 

a The angel comes down from heaven with authority : this is Christ. Rev. 21 :23 ; 22 :25. 

t> "Fallen, fallen" two-fold, Babylon in mystery, as a system, and Babylon, the city. 
This is not an announcement, but the word of authority that brings the fulfillment. The 
first fall of Babylon as a system is given in chapter 17. The final fall comes at the pouring 
out of the last bowl of wrath. 

1 Devils, more properly demons. 

2 The word carries the meaning prison. 

3 Not merely a cage, but a resort. 

4 The wine of fornication has turned to wrath against herself. Her illicit loves turn 
to loathing. 

5 Abundance — power, overstrength, wantonness of luxury. 

6 Here again is an abrupt interjection — "Come out of her, my people" — God seems to 
be again speaking to a remnant of the Jews, for there will be Jews in this last great 
commercial metropolis. (Jer. 50:4-9; 51:6, 45, 53, 57.) 

'Death, mourning, famine, fire indicate that this is the destruction of a literal city. 
The drying up of the Euphrates will be one means of producing this destruction, for the 
city will thus be cut off from this water supply for its shipping, its gardens, etc. An 
earthquake will be followed by fire, and the city without water is helpless (Isaiah 47 :1-15). 
Babylon burned Jerusalem, and her own punishment will be fire. (Jer. 51 :24.) 



7< ; 



THE REVELATION 



17 and pearls! For in one hour so great 
riches is come to nought. "And every 
shipmaster, and all the company in 
ships, and sailors, and as many as 

18 trade by sea, stood afar off, and 
cried when they saw the smoke of her 
burning, saying, What city is like 

19 unto this great city! And they cast 
dust on their heads, and cried, weep- 
ing and wailing, saying, Alas, alas, 
that great city, wherein were made 
rich all that had ships in the sea by 
reason of her costliness! for in one 
hour is she made desolate. 

20 Rejoice over her, thou heaven, and ye 
holy apostles and prophets; for God 

21 hath avenged you on her. And a 
mighty angel took up a stone like a 
great millstone, and cast it into the 
sea, saying, Thus with violence shall 
that great city Babylon be thrown 
down, and shall be found no more at 

22 all. And the voice of harpers, and 
'"musicians, and of "pipers, and 
trumpeters, shall be heard no more at 
all in thee; and no craftsman, of 
whatsoever craft he be, shall be found 
any more in thee; and the sound of 
a millstone shall be heard no more at 

23 all in thee; And the light of a candle 
shall shine no more at all in thee; 
^and the voice of the bridegroom and 
of the bride shall be heard no more 
at all in thee: for thy merchants were 
the great men of the earth; for by 
thy sorceries were all nations 21 de- 

24 ceived. And in her was found the 
blood of prophets, and of saints, and 
of all that were slain upon the earth. 



8 "Render unto her double" this is the commission given. (I Cor. 6:2; Rev. 12:5; 
19:19-21.) Double refers to her two-fold aspect as a city and as a system. Her sin also 
is two-fold. She is an oppressor of nations and she sins in her own pride and wanton- 
ness by deifying wealth. She will be punished according to her works. God keeps a 
strict record ; as we measure, it shall be meted to us again. Babylon is a region full of 
bitumen. It is full of oil springs, peat, naphtha, etc. It is similar to the country of 
Sodom and Gomorrah.. Isa. 13:19; Jer. 49:18; 50:40. Thus Nimrod's gate of God 
becomes the mouth of hell. In a very true sense every city is Babylon to them who 
have her spirit and commit her iniquities. 

Let us analyze briefly the crimes of this gorgeous but wretched woman. The mer- 
chants were the great men of the earth. Commerce is not necessarily sinful, but its ten- 
dency is in that direction. Graft and dishonesty creep into every line of business. Com- 
merce is built on selfish principles and for selfish ends. American — Christian — whiskey 
is carried to every nation. English opium is the curse of China, etc. And we are yet 
but in the infancy of trusts and commercial combinations. The governments of the 
world are already under the control of the money kings. This is the beginning of the 
great apostasy in the Church, for in commerce, Church is nothing — State is nothing — 
Bible is nothing — Sabbath is nothing — Conscience is nothing. Babylon is a bewitching 
sorceress. She has the power to so excuse her covetousness as to make it alluring. Her 
doctrine of human progress on material lines is so plausible and subtle as to be fascinat- 
ing. She deludes the nations into believing that unscrupulous commerce is developing 
civilization and making the world better. In this she hides the true ugliness of her 
avarice. 

Her presumptuous conceit and arrogance, her self-sufficiency is an affront to Deity. 
She is purely earthly yet she thinks herself invincible against all adversity. "I sit a queen." 
In this she exalts herself above the Church, the Bride of the Lamb. She is not a widow. 
Her husband is not away as is the glorious Bridegroom. She claims to have by her 
wealth and luxury what the suffering church has had in promise only. She glories in 
material prosperity, holding spiritual verities in contempt. Luke 14 :11. 

From verse 9 of this chapter on to the close of the passage, Ch. 19 :6, we have a vivid 
account of the attitude of all creation toward this event, the fall of Babylon, which is 
one of the most marvelous events of time. The whole universe is thrilled. Two worlds 



THE REVELATION 



77 



CHAPTER XIX. 

1 AND after these things I heard a 
great voice of much people in heaven, 
saying, "Alleluia; Salvation, and 
glory, and honour, and power, unto 

2 the Lord our God. For true and 
righteous are his judgments; for he 



are concerned, but they are in sharp contrast in their attitude toward this catastrophe. 
The earthly attitude — woe. 

s Lamentation of royalty and dominion. Babylon had been the love of kings — they 
had consented to her wantonness. When she falls, the main artery of their "pomp and 
glory is cut. Every nation contemplates her burning with horror. They do not repent 
but woe is the outcry from every capital city on the earth. 

9 Lamentations of the merchants. Because of the collapse of trade. Never before 
Babylon's rule bad fortunes been made so easily. A study of the commodities bought 
and sold shows that there was nothing of intellectual or spiritual value involved. It 
was simply the display of luxury and the pauperizing of degenerate wealth. This mourn- 
ing is not because of sympathy with Babylon's distress but the selfish motive — their 
market is gone. 

"The gold, silver, precious stones, pearls, linen, purple, etc., are all the "costly array" 
of those who "live sumptuously every day." 

11 Silk was very costly among the Romans. In the reign of Tiberius a law was passed 
against "men disgracing themselves with silken garments." It was a mark of effeminacy 
that later became quite general. 

"Thyine wood — from a North- African tree, used as incense, and also for inlaying. 
Costly tables were made from sections of the tree in its whole diameter. The wood was 
dappled and sometimes resembled the markings of a tiger, panther, or peacock. — Vincent. 

"See I Kings 10:18; I Kings 22:39; Psa. 45:8; Amos 3:15. 

14 See Exod. 30 :23 ; Prov. 7 :17. 

15 The root meaning of this word is grease, fat. Hence bright, shiny, etc. It denotes 
wealth. 

"Goodly— sumptuous. Luke 23:11. Jas. 2:2. 

11 Lamentations of the employees of the merchant princes — the sea faring people, etc. 
They also mourn because their own employment is interrupted. It is a triple lamenta- 
tion and each is double — woe for Babylonianism, the system, and woe for Babylon, the 
city. This makes again the evil six complete. 

Verse 20 of Ch. 18 brings us to the Heavenly Attitude — Hallelujah. There is rejoicing 
among the holy throngs. This is the culmination of the controversy between the spiritual 
and the worldly, which has been going on in every generation. Here we see inherent and 



78 



hath judged the great whore, which 
did corrupt the earth with her forni- 
cation, and hath avenged the blood of 

3 his servants at her hand. And again 
they said, Alleluia. And her smoke 

4 rose up for ever and ever. And the 
four and twenty elders and the four 
beasts fell down and worshipped God 
that sat on the throne, saying, Amen ; 

5 Alleluia. And a ^Voice came out of 
the throne, saying, Praise our God, 
all ye his servants, and ye that fear 

6 him, both small and great. And I 
heard as it were the voice of a great 
multitude, and as the voice of many 
waters, and as the voice of mighty 
thunderings, saying, Alleluia : ^for the 
Lord God omnipotent reigneth. 



THE REVELATION 



eternal antagonism between the two companies. That which marks the saint is condem- 
nation to the world. The saints have been in the minority through this dispensation. 
The world has hated and persecuted them because they have condemned its evil pros- 
perity. The Ahabs, Herods, and Neros have held the thrones. The Elijahs and Pauls 
have borne the crosses but there is a glorious vindication ahead. The renunciation of 
the world will be rewarded. 

"The term music had a broader meaning in the Greek than our own. Musicians 
included all men of art and culture. 

"Pipers — flute-players. Dissolute women were hired as musicians at Greek banquets. 

20 Compare with Jer. 25 :10. 

21 Deceived — led astray. 

22 The word 'hallelujah' is a heavenly word. It is the same in every tongue and means 
adoration and joy. 

23 The voice from the throne — we are not told whose voice it is, but some authorities 
take it to be Christ Himself joining in the praise of God the Father. Then follows the 
voice as of many waters with still fuller praise. 

24 Our Lord God has Himself now entered upon the actual administration of the gov- 
ernment of the world. 



THE REVELATION 79 

Notes 



SO THE EEVELATION 

Notes 



THE REVELATION 



81 



IV. Christ in His Relation to the 
Millennium. 

X1X:7-XX:6. 

A. The Inauguration. 

XIX :7-XX :3. 

7 Let us be glad and rejoice, and give 
honour to him: for J the 5 marriage of 
2 the Lamb is come, and 3 his wife "hath 

8 made herself ready. And to her was 
granted that she should be arrayed in 
fine linen, clean and white: for the 
fine linen is the righteousness of 

9 saints. And he saith unto me, Write, 
Blessed are 7 they which are called 
"unto the marriage supper of the 
Lamb. And he saith unto me, These 

10 are the true sayings of God. And I 
fell at his feet to worship him. And 
he said unto me, See thou do it not: 
I am thy fellow servant, and of thy 
brethren that have the testimony of 
Jesus: worship God: for the testi- 
mony of Jesus is the spirit of 
prophecy. 



Having finished the tribulation period we come now to the very storm center of con- 
troversy concerning this wonderful Book, in this division which sets forth the millennium. 
Many Bible students seem ready to turn away from it entirely, satisfying themselves 
with the thought that it is a highly figurative passage, but if we should grant for the 
sake of the argument that it is purely figurative still we could not deny its significance. 
To do so is to put ourselves in the same class with those critics who say they cannot 
accept the doctrine of hell because the Bible description of it is figurative. If the Apoc- 
alypse is an inspired book and has a right to its place in the holy Scriptures, then we 
must deal fairly with this portion, as with all the rest, for surely the Holy Spirit 
intends it for our edification. 

Bengel in his Gnomon of the New Testament, quotes a scholar who wrote on this 
subject in the early part of the eighteenth century as expressing surprise that "anyone 
can shrink from the title of Chiliast," because it is plain that anyone who embraces the 
Divine authority of the Apocalypse must of necessity admit the thousand years in 
some sense. And Bengel adds — "Very well said." * * * "There is no error, much less 
danger, in saying that the thousand years are future," etc. 

Dr. Adam Clark appends to his commentary on Revelation an explanation that the 
scheme of this book as given by "the learned and pious Bengel [from whom I have 
quoted above] may be found in the late Rev. John Wesley's notes on this book." This 
hint should make us slow to say that Wesley was antagonistic to the doctrine of a 
millennial age. Dr. Clark then adds, that though he cannot accept in detail any one 
scheme and order for this book he deems it right to give that of "Mr. Lowman, which 
is nearly the same with that of Bishop Newton, and which, as far as I can learn, is 
considered by the most rational divines as being the most consistent and probable." Bear 
with us while we quote briefly from the above mentioned Mr. Lowman on this point of 
the millennium. "An angel sent from heaven to shut up Satan in the bottomless pit, as 
in a secure prison, for one thousand years, during which time there will be a very happy 
state of the Church, in purity, peace, and prosperity." And again from the same author- 
ity— "After the thousand years of the Church's prosperity shall be expired, Satan will 
be loosed again for a little season ; a new attempt will be made to revive the corruptions 
of the Church, and a spirit of persecution, which shall end in the final destruction of 
Satan's power, and of all the enemies of pure and true religion." 



82 

11 s And I saw "heaven opened, and be- 
hold 10 a white horse; and he that sat 
upon him was called "Faithful and 
True, and "in righteousness he doth 

12 judge and make war. His "eyes 
ivere as a flame of fire, and on his 
head were "many crowns; and he 
had a name written, "'that no man 

13 knew, but he himself. And I6 he was 
clothed with a vesture dipped in 
blood: and his name is called "The 

14 Word of God. And the armies which 
were in heaven followed him upon 
"white horses, 22 clothed in fine linen, 

15 white and clean. And out of his 
mouth goeth a 18 sharp sword, that 
with it he should smite the nations; 
and he 18 *shall rule them with a rod 
of iron: and 19 he treadeth the wine- 
press of the fierceness and wrath of 

16 Almighty God. And he hath on his 
vesture and ^on his thigh a name 
written, KING OF KINGS, AND 
LORD OF LORDS. 



THE REVELATION 

I have given the above from recognized early commentators to strengthen the later 
authorities in maintaining the position that the thousand j^ears is not a mystical figure 
but clearly defines a period of time — a dispensation yet before us. 

1 But before going further into the general discussion of the theme let us turn to the 
text. The inauguration of this glorious period opens with the marriage of The Lamb. 

a Who is the Bridegroom? The Lamb. Matt. 9:15; Ezek. 16:7-14; Eph. 5:25; John 
3 :29 ; II Cor. 11 :2 ; Isa. 54 :l-8. 

3 Who is the Bride? Here again the commentators point out that not all of the 
Lord's followers are included. There are classes among true believers, the queen and 
the virgins, her companions. In the parable of the Ten Virgins we have the picture of 
the coming Bridegroom and the virgins as friends going out to meet him; the Bride 
is already within, and the virgins have no thought of becoming his Bride, they are 
friends, companions. The eagle saints who are first taken are the Bride. Luke 17 :33-37. 
The virgins have been aroused by the departure of the Bride. The scriptures teach that 
there are diversities in the rewards of the saints. There are ranks, some are greatest, 
some least in the kingdom of heaven. All these saints are associated with the Bride 
as a part of her company, and are blest in their nearness to the Bridegroom and, 
although not strictly the Bride, they are, in a general sense, included. The blessedness 
of the marriage supper is much wider than being a part of the Bride ; it reaches the 
whole company. The holy city, Jerusalem, is also called the bride because it embraces 
the Bride. It is her home; it contains the Bride, her retinue and all her companions. 
All ranks of saints are included for they add to the glory of the Bride. 

4 What is included in making herself ready? She is clothed in a spiritual linen, pure 
and bright, — righteousness. There is self-activity on her part. There is also bestow- 
ment ; her clothing is given to her. There is obedience ; she makes the use intended of 
what is put at her disposal. These elements enter into the previous career of the Bride 
and do not simply occur at the time. Phil. 3 :8-14. She must have the righteousness 
of justification and sanctification. 

"What is the marriage? John does not see the marriage; he only sees the heavenly 
rejoicing. The marriage is not exactly the same as the marriage supper ; it occurs in 
heaven, for a little later John sees her as a city coming down out of heaven. The mar- 
riage is Christ, the Lamb, formally acknowledging and taking to Himself as co-partners 



THE REVELATION 



S3 



of His dominion His chosen faithful ones. It occurs before Christ and the risen ones 
are manifested to the earth. It may celebrate the opening of the city — of the many 
mansions — as the home for the Bride and her company. 

6 What is the marriage supper? Marriage is the establishment of a relationship; the 
supper is the refreshment and the social joy attending it. Matt. 26 :29 ; Luke 22 :16. 

' The guests. The Bridegroom and the Bride are the central figures. Whether as Bride 
or guest, the whole Church of the Firstborn from Adam to the last martyr under anti- 
Christ will be there radiant in a complete redemption. 

8 In the eleventh verse we find ourselves again beholding a scene of war. It is the 
battle leading to the millennial reign. The predominating figure which immediately holds 
our attention is that of the mighty conqueror, who rides forth on his white horse. (Com- 
pare with Ch. VI :2. ) This sublime Hero is our Christ Jesus. 

9 He comes forth out of heaven — this is the rending of the heaven for the glorious 
Epiphany of Christ with His people. We believe "He ascended into heaven" and that 
"from thence He shall come to judge the quick and the dead." 

10 He rides upon a white horse which here signifies royalty, judgment, war. He is no 
longer seated upon the foal of an ass; He comes now as the King of Kings. 

""He is faithful and true" in sharp contrast with those He is about to destroy. 

12 In righteousness He judgeth and warreth. Heaven cannot be at peace with iniquity. 
When sin becomes incorrigible and incurable it must be put down by force. He wars not 
as human kings war in pride and covetousness — but, in absolute justice. 

""His eyes are as a flame of fire" — signifying omniscient perception and indignation. 
He penetrates all darkness and searcheth all depths. 

""Many diadems"— (II Sam. 12:30; Ch. 12:3; Ch. 13.1.)— signifying accumulated vic- 
tory and dominion, Christ the mighty Victor in many battles. 

15 He has an unknowable name ; this connects Him with the incomprehensible God- 
head. The beast has names of blasphemy but this name is above every name. (Psa. 
33:6; John 1:1-14.) 

16 "His vesture is stained with blood" — not the blood of Calvary but the blood of 
enemies already vanquished. 

"The Word — this name for our Lord is found in the New Testament only in the 



84 



17 And I saw °an angel standing in the 
sun; and he cried with a loud voice, 
saying to all the fowls that fly in the 
midst of heaven, Come and gather 
yourselves together "unto the supper 

18 of the great God; That ye may eat 
the flesh of kings, and the flesh of 
captains, and the flesh of mighty men, 
and the flesh of horses, and of them 
that sit on them, and the flesh of all 
men, both free and bond, both small 

19 and great. And I saw the beast, and 
the kings of the earth, and their 
armies, gathered together to make 
war against him that sat on the 

20 horse and against his army. And 25 the 
beast was taken, and ^with him the 
false prophet that wrought miracles 
before him, with which he deceived 
them that had received the mark of 
the beast, and them that worshipped 
his image. These both were cast alive 
into a lake of fire burning with brim- 

21 stone. And the remnant were slain 
with the sword of him that sat upon 
the horse, which sword proceeded out 
of his mouth: and all the fowls were 
filled with their flesh. 



THE 



REVELATION 



writings of John. This is one of the links which connects the Apocalypse with John's 
other writings. 

18 *Shepherdize with a rod; not the sharp sword of destruction but a rod of correc- 
tion; tending; directing. "Feed — shepherdize — my sheep". The shepherdizing indicates 
reorganizing of the nations, and this is to come after the rebellious kings and their 
armies are swept away. The saints will share in this dominion. 

18 A sharp sword proceeds out of His mouth. This is not an instrument of mercy 
as the sword of the Spirit ; it is like a little sickle, the sword of almighty justice. ( Isa. 
11 :4. ) It suggests the ease with which He accomplishes His purpose. He speaks and 
it is done. 

19 We have come now to the fulfilment of the prophecy concerning the wine-press, 
given in Ch. 14 :19. 

20 On His thigh — King of Kings and Lord of Lords — This announces His authority, 
majesty and dominion. 

Having studied somewhat minutely the Royal Leader in this battle we turn now 
to look a little more closely at the hosts which follow Him. 

21 He is married now and His Bride is with Him. (Jude 14:15). He is Jehovah of 
hosts. "On white horses", — they, too, are mounted on white horses like that which 
their Captain rides— signifying that these, too, are royal and righteous. Whether the 
horses be literal or not is not essential. They are at least the expression of holy power 
carrying the heavenly King and His hosts to victory over earthly armies. Their power is 
a reality whatever its literal form may be. The armies of heaven all appear to be 
cavalry. 

23 "Clothed in white linen" — this signifies righteousness and shows that they are saints 
not angels. They wear no armor for they are immortal and cannot be injured. Christ 
carries the only sword ; it is His personal victory ; He treads the wine-press alone. 

The armies encountered. There can be no doubt of their identity — devil agencies 
had gathered them for rebellion under the superhuman leadership of the beast. Psa. 2 :l-3. 

It is left for us now simply to look upon the completeness of His triumph. In Psa. 2 :4 
we read — "He that sitteth in the heavens shall laugh; the Lord shall have them in 
derision." We have reached the fulfilment of those words. The laugh of God ! What 



THE REVELATION 



85 



dread significance ! The six thousand long years of His mercy are past, and now comes 
His sovereign contempt for all opposing forces of earth and hell. 

23 An angel stationed in the sun anticipates the outcome and cries to the birds of prey. 
Kings and leaders are devoured by vultures with no one left to bury them. 

M A better reading is — the great supper of God. 

25 The beast was taken — the head of the revolt is stricken first. He is a supernatural 
being, seemingly incapable of physical death. No sword smites him. He does not die. 
He is taken alive and cast into the lake of fire. 

26 With him is also the false prophet. Though not a warrior, this prophet has been an 
author of the culmination of the world's wickedness. He, too, is not slain, but taken. 
With these two gone, the rest are mere mortals, and the conflict is soon over. (Psa. 2:9; 
Habakkuk 3:12; Dan. 2:35; Matt. 22:44.) After the sword of destruction comes the 
rod of correction and reorganization. This is the law of the new administration gathering 
the population of the earth into their proper companies. 

The issue of the battle is thorough in its completeness of victory. The anti-Christ, 
the false prophet, with their kings and armies are overthrown and also the Power back 
of and instigating their rebellion — the dragon, the serpent, the devil, Satan. 

Let us look again at these four names. 

(1) . Dragon, the name that has reference to his administration through political 
powers and earthly sovereignties. This power he loses forever at this time. Though 
loosed again he never again regains his prestige with kings and rulers; his dragon rule 
is ended. 

(2) . The old serpent — old because he was in existence before the dawn of human 
history. The name serpent alludes to his subtility, deceit and deadly malignity. It is 
as a serpent that he disseminates false doctrines and in his subtlety, especially aims his 
poison against the true believer. His serpent power ends now for never again does he 
attack the Bride of the Lamb with his deceits. 

(3) . The devil — this name signifies a slanderer, a liar, a murderer; he slandered 
God and told a ruinous lie when he beguiled Eve in the garden. This is his essential 
nature, his deepest self-hood; and he reappears in this character at the end of the 
thousand years. 



86 



THE REVELATION 



CHAPTER XX. 

1 And I saw an "angel come down 
from heaven, having the key of the 
bottomless pit and a great chain in 

2 his hand. And he laid hold on the 
dragon, that old serpent, which is 
the Devil, and Satan, and bound him 

3 a thousand years, And ^cast him into 
the bottomless pit, and shut him up, 
and set a seal upon him, that he 
should deceive the nations no more, 
till the thousand years should be 
fulfilled: and after that he ^must be 
loosed a little season. 



(4). Satan signifies an adversary, an accuser, and one who lies in wait to entrap. 
In this guise he attacked Job and tempted Christ and as such he reappears at the end 
of the thousand years. 

"A question arises as to the identity of this angel with the key. A number of com- 
mentators think this is Jesus Christ Himself. Compare with Rev. 10:1-7; 14:18, 19; 18:1. 
Christ's appearances vary according to the work He is to do — He comes now to seize 
a fallen archangel. 

28 This is as literal a seizure and overthrow as was the battle. If Satan is a literal 
being, his binding must be equally literal. Does someone ask "How can a chain of iron 
bind a spirit?" It is not an iron chain but a chain of divine make, just as the sword is 
of divine make. ( See Jude 6. ) The chain is real and the abyss is real. 

29 Must — because it is according to God's purpose. 

We note that the place into which the devil is cast is not the same as that into which 
the beast and the false prophet are thrown. This is the abyss from which the beast 
came. Ch. 17:8. 

A study of the force of these words and phrases may be helpful. The abyss indicates 
a fore-hell ; the lake of fire, the final hell. The Hebrew word Sheol is the equivalent of 
the Greek word Hades, neither word is ever used to denote the final hell. It is a loose 
translation to use it, signifying the grave or the pit. Its true meaning is a place in the 
unseen world for departed spirits whether it be of bliss or torment. Paradise is a depart- 
ment in Hades for the good. The scripture teaches that an impassable gulf lies between 
the two parts of Hades. Christ and the penitent thief went to the good part. Christ was 
not in Hades as a subject of death but as the Conqueror of death. (I Peter 3:18-19; 
Matt. 27 :52-53; Psalm 68:18.) He led captivity captive at that time and took the sting 
from death. The gates of Hades have never closed on a true believer since Christ's 
resurrection. 

The Hebrew word "Abaddon" — Destruction — The abyss ; a deeper and more wretched 
place than Hades. (Lk. 8:26-31. Rev. 11:7; and 17:8.) It is the abode of demons and 
the baser spirits among wicked men. 

Tartarus — The abode of the original rebellious angels. (II Peter 2:4.) This is distinct 
from Hades and also from the Abyss. 



THE EEVELATION 



87 



Tophet the Hebrew word=Gehenna, the Greek word, and indicates the final hell. 
Matt. 5 :29, 30. Matt. 19 :28 and Matt. 23 :14 and 15. This is the lake of fire. No one 
has yet entered this final hell. 

The beast and the false prophet are cast in first, then Satan, and finally, all the 
wicked. 



B. The Reign XX :4-6. 

4 And *I saw thrones, and they sat 
upon them, and judgment was given 
unto them: and / saw the souls of 
them that were beheaded for the wit- 
ness of Jesus, and for the word of 
God, and which had not worshipped 
the beast, neither his image, neither 
had received Ms mark upon their fore- 
heads, or in their hands; and they 
lived and reigned with Christ a thou- 

5 and years. But the rest of the dead 
lived not again until the thousand 
years were finished. 2 This is the first 

6 resurrection. 3 Blessed and holy is 
he that hath part in the first resurrec- 
tion : on such the second death hath 
no power, but they shall be priests of 
God and of Christ, and shall reign 
with him 4 a thousand years. 



We have arrived at the passage that sets forth in simple direct words the statement 
that the saints are to reign with Christ a thousand years. Poets and Sages in all times 
have dreamed of a golden age and here the prophet tells us that there is a glorious 
realization of this Utopia ahead for the true believer. One that transcends all human 
dreams. Why is it so hard to accept? Why do we try to symbolize away the meaning 
of this passage? Is it because we have been frightened by the vagaries and materialism 
of speculations in which some commentators have indulged? Because unprofitable and 
even erroneous theories have been advanced by some, shall we let slip our hope, our 
comfort, our inspiration, which lies like a gem in this wonderful setting? To do this 
is to make the same blunder that multitudes of poor hungry souls have made in turning 
from the doctrine of scriptural holiness, because some fanatics claiming to start with 
holiness have run into absurd extremes. Does it not seem that our hesitation to accept 
this prophecy is akin to the blindness of ancient Israel who found it so difficult to see 
the fulfilment of Old Testament prophecy in the earthly life of our Lord, the period of 
His humiliation? Is it not this very dullness that has led many to hold this marvelous 
Apocalypse in a sort of suspicion withholding an acknowledgment of its full authority? 
Let us cast off our hesitation and accept this glorious truth on the authority of the 
unshakable word of God. But we are not wholly dependent upon this one passage for 
this truth. In Daniel 7:18 we read "the saints shall take the kingdom." And in Luke 
19 :17-19 Christ refers to rulership — dominion of the saints. We also recall that Christ's 
promise to the overcomers of the Laodicean period (Rev. 3:21) is a definite pledge of 
dominion, etc. 

This reign of Christ with His Bride must mean more than the christianizing of 
existing governments, by the introduction of Christian principles. We believe the scrip- 
tures sustain the conclusion that it means the personal sovereignty of Christ. (Isa. 9 :6,7 ; 



THE REVELATION 



Dan. 3:32-45. Luke 1:26-33.) Men have experimented with power fcr six thousand 
years and the injustice and inhumanity of the war now in progress in Europe ; the greed 
and graft of the present day in our own republic prove that man is a failure. Christ's 
rulership is the only satisfactory government. 

Our reigning with Christ is not on the ground of our worthiness. It is according 
to His riches in glory. "Christ suffered for us, according to the Scriptures; He was 
raised for us, according to the Scriptures; He ascended up on high and intercedes for 
us, according to the Scriptures; and He is coming again to receive us unto Himself, 
according to the Scriptures. And according to the Scriptures, we are not only to share 
in the joys of the millennial age, hut we are to be entrusted with authority according 
to our faithfulness in the Church age" — Blanchard. 

Does not this prophecy of the dominion of the saints throw a little light upon human 
nature? Is not this ambition for leadership in one form or another a universal desire 
among the children of men? May not the unholy ambitions that have burned so fiercely 
in human breasts be but the carnal perversion of an instinct which in the beginning God 
planted in humanity for this very purpose, that we should come to this consummation 
of glory? 

One does not speak of the millennium in an average company, that someone does not 
raise the question of detail in regard to earthly conditions. Shall we live in houses? 
Shall we plant our crops? Shall we have railroads? etc., etc. Why should we feel our- 
selves under obligation to answer such questions? Where the Scriptures are silent, 
our speculations are puny and futile. The Apocalypse does not give the detail of our life 
in this period and we do well to respect the reticence of the Holy Spirit on this point. 

1 John sees thrones — indicative of sovereign authority. ( Dan. 7 :9-14, Rev. 3 :2L ) 
"They" sat upon them; (Rev. 5:9-10, I. Pet. 2:9 and 5:4. II. Tim. 2:3 to 5, II. Tim. 
4:7 and 8.) This dominion is not an empty figure. According to Dean Alford it signi- 
fies that they are constituted judges and exercise the royal functions of sovereignty. In 
I Cor. 6:2, 3 Paul puts to the Corinthian church these questions — "Know ye not that ye 
shall judge angels? How much more things that pertain to this life? Do ye not know 
that the saints shall judge the world? And if the world shall be judged by you are ye 
unworthy to judge the smallest matters?" Paul is evidently writing concerning some very 



I. Thess. 4:16. 
16 For the Lord himself shall descend 
from heaven with a shout, with the 
voice of the archangel, and with the 
trump of God: and the dead in Christ 
shall rise first: 

I. Cor. 15:22, 23. 

22 For as in Adam all die, even so in 

23 Christ shall all be made alive. But 
every man in his own order: Christ 
the firstfruits; afterward they that 
are Christ's at his coming. 

Phil. 3:10, 11. 

10 That I may know him, and the power 
of his resurrection, and the fellow- 
ship of his sufferings, being made 

11 conformable unto his death. If by 
any means I might attain unto the 
resurrection of the dead. 

Matt. 27:52, 53. 

52 And the graves were opened; and 
many bodies of the saints which slept 

53 arose, And came out of the graves 
after his resurrection, and went into 
the holy city, and appeared unto 
many. 



THE REVELATION 89 

practical every day matters which have arisen among them and the only fair conclusion 
to draw from his words is that he himself sincerely believes and holds out to these Cor- 
inthian believers the anticipation of rulership. But do you hesitate to accept it because 
you cannot understand why this should be? Surely there are many scriptural truths 
which we believe "by heart" that we cannot satisfactorily account for "by head." Since 
Christ has so thoroughly identified Himself with humanity that throughout eternity 
He remains the Son of Man, may not this dominion of the saints be His exaltation of 
our humanity? 

3 As we come to this statement regarding the resurrection we find ourselves again upon 
contested ground. This chapter makes a clear distinction between the first and second 
resurrections and Dean Alford says "a consistent interpretation demands that both resur- 
rections must be literal." The millennial age lies between them. Bengel says "many, 
even of the ancients [early church fathers] admit the first resurrection." And he men- 
tions Tertullian and Augustine among the number. But back of human authority lies 
the word of God. What do the Scriptures teach? The word here translated "resurrec- 
tion" is used forty times in the New Testament, and means in every case, the rising 
again of the body from the power of death. 

We give herewith a few characteristics of the first resurrection as designated in the 
Scriptures. (For convenience the text is printed in the marginal column.) 

1. ' It is the resurrection of saints only, for only believers are "blessed and holy." 
Read in support of this position, I Thess. 4 :16 ; I Cor. 15 :22, 23. Note with special care 
the passage Phil. 3 :10, 11. If there is to be only one general resurrection for all, good 
and evil, why should Paul be straining every energy to attain unto it? Does it not appeal 
to reason that his desire is to attain unto the first resurrection? — that of the saints? 

2. It is a resurrection which takes place in different stages. It is not complete all 
at one and the same time. I Cor. 15 :23 quoted above makes the clear statement that 
there will be orders in this resurrection. Matt. 27 :52, 53 tells us of a partial resurrec- 
tion at the time Christ arose. The fourth chapter of Rev. tells us of the rapture of the 
saints. To this, I Thess. 4:16, 17 also refers. Read together with this Luke 17:34-37. 
Matt. 24 :27-28 refers to the gathering of the eagles, and students of the Apocalypse are 



90 



THE EEVELATION 



Luke 17:34-37. 

34 I tell you, in that night there shall 
be two men in one bed; the one shall 
be taken, and the other shall be left. 

35 Two women shall be grinding to- 
gether; the one shall be taken, and 

36 the other left. Two men shall be in 
the field; the one shall be taken, 

37 and the other left. And they an- 
swered and said unto him, Where, 
Lord? And he said unto them, 
Wheresoever the body is, thither will 
the eagles be gathered together. 

Matt. 24:27, 28. 

27 For as the lightning cometh out of 
the east, and shineth even unto the 
west; so shall also the coming of the 

28 Son of man be. For wheresoever the 
carcass is, there will the eagles be 
gathered together. 

Luke 21:34-36. 

34 And take heed to yourselves, lest at 
any time your hearts be overcharged 
with surfeiting, and drunkenness, and 
cares of this life, and so that day come 

35 upon you unawares. For as a snare 
shall it come on all them that dwell 
on the face of the whole earth. 

36 Watch ye therefore, and pray al- 
ways, that ye may be accounted 
worthy to escape all these things 
that shall come to pass, and to stand 
before the Son of man. 



familiar with the interpretation that eagles are the saints in living union with Christ, 
those who draw their life from Him — the Bride. Notice also the passage Luke 21 :34-3ti. 
If there is only one general resurrection, what is the force of such a passage? In Ch. 7 
of the Apocalypse we find the Palm Bearers are resurrected ; in Ch. 11, the Two Wit- 
nesses; in Ch. 14, the 144,000. There are many other passages bearing upon this theme, 
but we pass them, and come to the conclusion that the first resurrection is made up of 
orders beginning with the resurrection of Christ and receiving its last additions about the 
time of the final overthrow of the beast. 

3. It is a resurrection which, as a whole, is no where pictorially described. It is too 
varied and diverse to be described by any one scene. This is not the case with "the rest 
of the dead" — the second resurrection. They all have their judgment at the same time. 

4. The completion of this resurrection introduces a wonderful change in the earth's 
history. The rule of ABSOLUTE RIGHT will mean the breaking through of an immortal 
power which will rebuke and overturn injustice and sin in every department of life. 

5. The completion of this resurrection promotes the subjects of it to a transcendent 
glory. The crowning honour of sainthood is yet to come. I. Cor. 15 :19. In this resurrec- 
tion corruption puts on incorruption, weakness is swallowed up in power. The saints 
now have reached their exalted place. They are seated upon thrones. 

4 One word more regarding the period— one thousand years. To those who would 
contend that it must not be taken literally we would reply it need not be. We maintain 
simply that it is a definite period of time with distinct boundaries as clearly marked as 
those of any other dispensation. Some thinkers connect this with the statement recorded 
in II Pet. 3 :8 — "One day is with the Lord as a thousand years and a thousand years as 
one day," and suggest as there were seven days or periods in Creation so here we come 
to the seventh, the Sabbath, the dispensation day of rest. It may be years, it may be 
cycles of years, but it is clearly marked in the Mind of God. 

In closing the comments on this division of the book, let us sum up briefly the chief 
characteristics of the millennium. 

The reign of Christ and His saints is a shepherdizing of "The Nations." Nations are 
the divisions of the race of man on the earth, therefore, it would seem that the logical 
interpretation of this passage indicates it to be a reign on the earth. 

1. It is a definite period dating from the overthrow of anti-Christ. 



THE REVELATION 



91 



2. The period must follow this present dispensation — we are now in the "Church" 
period — the Ecclesia, and the object of this present dispensation is the gathering together 
of the Bride, out from the rest of mankind. The command to preach, to baptize, to 
observe the Lord's Supper is limited to Christ's coming again. The Millennium lies 
beyond this second coming. 

3. The millennium is altogether different from this dispensation in government — 
Satan is to be bound and the nations ruled with a rod of iron. Today is the period of 
God's mercy and longsuffering. Today the church is pleading with an adverse world, 
under the allurement of the princely deceiver, Satan — "Be ye reconciled." In the mil- 
lennium evil will not be tolerated. (Psa. 2 :10-12.) The disobedient will die. 

4. The general condition of the earth and man himself will be vastly improved. 
(Matt. 19:28, Isa. 33:24, Isa. 30:18-26, Isa. 65:20-23.) The days of a man will be as the 
days of a tree — Blessed fruitfulness will be upon humanity and all nature. It is not 
understood to be the final bliss of the eternal state, but a great stride toward it. (Isa. 
29:18-19.) 

5. The ending of the millennial dispensation will not be the ending of the state of 
blessedness. Christ still reigns as a righteous King and the earth is undisturbed in its 
advancement. But Satan is loosed for a little while at the close. Commentators sug- 
gest that the purpose of this must be to test the loyalty and devotion of the nations of 
this period. 



92 THE REVELATION 

Notes 



THE EEVELATION 93 

Notes 



94 THE REVELATION 

Notes 



THE REVELATION 



96 



V. Christ's Manifestation to the 
"World in the Battle of the Great 
Day of God Almighty. 

XX.-7-10. 

7 And when the thousand years are 
expired, Satan shall be loosed out of 

8 his prison, And shall go out to deceive 
the nations which are in the four 
quarters of the earth, Gog and Magog, 
to gather them together to battle: the 
number of whom is as the sand of 

9 the sea. And they went up on the 
breadth of the earth, and compassed 
the camp of the saints about, and the 
beloved city: and fire came down 
from God out of heaven, and devoured 

10 them. And the devil that deceived 
them was cast into the lake of fire 
and brimstone, where the beast and 
the false prophet are, and shall be 
tormented day and night for ever 
and ever. 



This passage may be passed with but a brief analysis of conditions immediately fol- 
lowing the millennium. It is unnecessary to enter into any discussion of the fact that 
this battle is in no way to be confused with the battle given in Ch. 16. The millennial 
reign stretches between them. 

1. The devil is let loose. The Same who bound him now gives him liberty for a brief 
period. We may not fathom the mystery of God's purpose in this — it may be to show 
that Satan is still unchanged in his malignant wickedness and it may be %o show that 
man, even after a millennial life must be tested and proved in his obedience before he 
is fit for the eternal bliss of heaven. 

2. The devil seduces Gog and Magog into rebellion. He does not go to the kings this 
time for there are no mortal kings to be led astray, but he goes directly to the people. 
We may not be able to identify Gog and Magog, the Scriptures suggest that they come 
from the corners of the earth, which may indicate remoteness; perhaps they are the 
hindermost nations in culture and civilization at the time of the millennium. Perhaps it 
is more probably a testing out of all nations and a final gathering together of all souls 
who can be deluded by the arch enemy. 

3. A terrible disaster ensues. This insane war is quickly terminated. Fire devours 
them entirely; not one escapes. 

4. Satan meets his final perdition. Matt. 25:41. This is the first time that even 
Satan has come to the final hell, and this ends the last rebellion on this planet, — the 
last sin, the last death. 



96 THE REVELATION 

Notes 



> 



THE REVELATION 97 

Notes 



9S THE REVELATION 

Notes 



THE REVELATION 



90 



VI. Christ in His Relation to the 
Final Act of Judgment. 

XX -.11-15. 

11 And I saw *a great white throne, and 
him that sat on it, from whose 2 face 
the earth and the heaven fled away; 
and there was found no place for 

12 them. 3 And I saw the dead, small 
and great, stand before God; 4 and 
the books were opened: and another 
book was opened, which is the book of 
life: and the dead were judged out 
of those things which were written in 
the books, According to their works. 

13 "And the sea gave up the dead which 
were in it; and death and hell de- 
livered up the dead which were in 
them: and they were judged every 

14 man according to their works. And 
death and hell were cast into the lake 
of fire. This is the second death. 

15 And whosoever was not found writ- 
ten in the book of life was cast into 
the lake of fire. 



*Our attention is here arrested by the appearance of the Great White Throne. We 
are not told where this is set. Comparing it with the throne described in Ch. 4 we notice 
at once that this is naked; there is no rainbow indicating covenant promise; it is great 
and white — suggesting the immeasurable power of pure, complete, unmingled justice. 
There is nothing to suggest any further probation. There are no lesser thrones here ; no 
degrees in administration. Here is but one summary, direct administration. There are 
no spirit torches indicating a degree of grace; no glassy sea, suggesting peace; no song 
of joy or praise. This throne is simply for the administration of retributive justice. The 
two thrones seem to be counterparts of one another — the right hand and the left hand 
administrations ; the morning and the evening of the great judgment day. 

3 The throne has an Awful Occupant. It is the same as that beheld in the first 
instance. The description gives us no figure, no shape, only the mysterious and awful 
presence of the Eternal Godhead. This is not simply Jesus, the God-man, though the 
Scriptures distinctly teach that He is indeed the Judge, but He does His work here under 
the presence of the Trinity. It is the dreadful presence of Almightiness. The very 
earth seems to flee before Him. This figure suggests the intensity of this awe. 

3 A resurrection occurs. There is no trumpet call now, for the trumpet call was for 
those under covenant relations with the King. Here is simply the going forth of eternal, 
infinite power. Not one of all the unholy dead from the earliest dawn of time, excepting 
anti-Christ and the false prophet, but will be in that company. There are no white robes 
and no palms, for these are sinners before the majesty of Almighty God. 

4 Books are opened. Heaven is keeping a record of every life, no matter how obscure. 
It is in the book of God's remembrance. There is also another book mentioned here, which 
is Christ's roll book of the redeemed. This too, will be opened. The first book would 
seem to contain the record of all deeds done in the body ; the second, the record of all 
those who have obtained salvation thru faith in Jesus Christ. (Jno. 3:36.) 

6 It appears that judgment is determined according to the works of the individual. 
The teaching here seems to be that there is a just gradation in the sorrows of the wicked. 
But it is condemnation to all, for there is not one among them whose name is found in 
the Lamb's book of life. An old manuscript reads — "They were condemned every one, 
according to their deeds." 



L 



S 



100 



THE REVELATION 



Mark 9:44-48. 

44 Where their worm dieth not, and the 

45 fire is not quenched. And if thy 
foot offend thee, cut it off: it is 
better for thee to enter halt into 
life, than having two feet to be cast 
into hell, into the fire that never 

46 shall be quenched: Where their 
worm dieth not, and the fire is not 

47 quenched. And if thine eye offend 
thee, pluck it out: it is better for thee 
to enter into the kingdom of God 
with one eye, than having two eyes 

48 to be cast into hell fire: Where their 
worm dieth not, and the fire is not 
quenched. 



6 The sentence is followed by immediate execution. What the lake of fire is, we may 
not know. Its horror is undoubtedly in a very real sense, subjective. But more than 
this, we are forced to the conclusion that it is a place of torment. Its fire preys upon 
the whole being and is kindled and kept alive by Almighty Justice. It is the second 
death. In passing we cite but one text, out of many that might be given, to support the 
teaching that this second death is not annihilation. Death is not extinction of existence. 
See Mark 9 :44-48. 



THE REVELATION 101 

Notes 



102 THE REVELATION 

Notes 



THE REVELATION 



103 



VII. The Cosmic Sanctification and 
The Final Estate of Redemption. 

XXI-XXII. 
A. The Redeemed "World. 
XXI :l-8. 

1 AND I saw a *new heaven and a 2 new 
earth: for the first heaven and the 
first earth were passed away; and 

2 there was 3 no more sea. And I John 
saw "the holy city, new Jerusalem, 
coming down from God out of heaven, 
prepared as a bride adorned for her 

3 husband. And I heard a great voice 
out of heaven saying, Behold, "the 
tabernacle of God is with men, and 
he will dwell with them, and they 
shall be his people, 10 and God himself 
shall be with them, and be their God. 

4 And God shall 6 wipe away all tears 
from their eyes; and there shall be 
6 no more death, neither 'sorrow, nor 
8 crying, neither shall there be any 
more pain: for the former things are 

5 passed away. And he that sat upon 
the throne said, Behold, I make all 
things new. And he said unto me, 
Write: for these words are true and 

6 faithful. And he said unto me, It is 
done. I am Alpha and Omega, the be- 
ginning and the end. I will give unto 
him that is athirst of the fountain 

7 of the water of life freely. He that 
overcometh shall inherit all things; 
and I will be his God, and he shall 

8 be my son. But the "fearful, and 



As we approach the culminating division of this precious book we find ourselves again 
on controversial ground. We are aware of some of the perplexing questions which intrude 
upon us at this juncture. We cannot answer them with positiveness. We attempt only 
to give our own prayerful conviction. 

1 We see here a new heaven. It is not blotted out, but made new. — See Isa. 65 :17. This 
must indicate eternal splendor. 

2 The earth new. All the beauties of nature are but a hint of what will be when the 
whole creation, groaning and travailing now under the curse of the fall — (See Rom. 
8:22) is delivered by the triumph of Him who came to destroy the works of the devil. 
There will be no more warfare for food and life ; the cruelty of the animal kingdom will 
be gone. There will be no more blighting of crops, no more insect pests, no more ser- 
pent's hisses, no more thorns and thistles, no more pestilence. "Never more will the 
earth be cut for graves or drenched with tears and blood." It is like Paradise restored 
and clothed with blessedness. We are familiar with some of the arguments which insist 
that the new earth will be eternal in duration, but we have not accepted this as a settled 
conclusion in our own thinking. 

3 The literal reading is the sea is no more. 

4 The holy city. This is the crown of the redeemed world. It may be interesting to 
note a few contrasts between this city and Babylon. 

The scarlet woman was finally embodied in a city — Babylon : The Lamb's wife has 
this new city. 

The scarlet woman appeared in Babylon for destruction : The Lamb's wife appears in 
this new city for everlasting blessedness. 

Babylon was man's glory, proudly lifting itself in defiance of heaven; this city is the 
Lamb's glory graciously condescending in benediction to earth. 

Babylon was the consummation of this world's progress ; this city is the consumma- 
tion of the achievements of divine grace. 

It is a new city — one that has never appeared before ; the Eternal City, surpassing 
all that hath ever entered the heart of man to conceive, the imperishable palace of the 
immortal King of kings. 

The blessedness of the redeemed world is described to us, first, negatively — 



104 

"unbelieving, and the "abominable, 
and "murderers, and "whoremongers, 
and "sorcerers, and "idolaters, "and 
all liars, shall have their part in 
the lake which burneth with fire and 
brimestone : which is the second death. 



THE REVELATION 

5 Every tear is wiped away — tears of disappointment, neglect, poverty, suffering, perse- 
cution, bereaved affection, yearning, yes and even the tears of contrition. 

6 Death no longer exists — Death itself shall die, not by advances in medical science, 
nor by mortal skill, but by the redemption of God. 

' Sorrow ceases — "There hearts no longer bleed in secret, there the cold shadows never 
again fall on sensitive souls, there the killing frosts no more settle on the springing plants 
or blooming flowers of human peace. Christ drank the cup of sorrow for our world and 
it will be found empty there." 

8 No more crying and no more pain — "Man comes into this present world with a cry 
and goes out of it with a groan. The cry of pain and passion, of fear and strife, of wrong 
and oppression, of want and danger, of torn affection and blasted hope, of weariness and 
incapacity — will be hushed forever." 

Second, the positive side, — 

Life is there, — life in its fulness, its noblest activities and dearest associations, — 
eternal life. 

9 A soul-satisfying worship is there. 

10 God, Himself, is there, the possession of His own. 

This passage goes somewhat into detail in telling us who the occupants of this 
redeemed world are to be. 

"First — There will be no cowards there, who shrank from the war against sin, and 
the toil of upbuilding the Kingdom. 

"No unbelievers will be there, who scorned to trust the full merit of the Atonement. 

"No polluted one will be there — all that is carnal or unclean is debarred. 

14 No murderers there — this includes heart murder — hate and malice — these too are 
debarred. 

"No fornicators are there — this includes not only the lust of body but also that of 
the soul manifest in carnal desires. 

"No sorcerers — "those who have sought the exercise of power which God has for- 
bidden." 

"No idolaters, — This includes not only pagan worshippers, but those who have been 
covetous of this world's goods and those who have reverenced the human philosophies in 
the place of the Word of God. 



B. The New Jerusalem. 

XXI :9-XXII :5. 

9 And there came unto me one of the 
seven angels which had the seven vials 
full of the seven last plagues, and 
talked with me, saying, Come hither, 
I will shew thee the bride, the Lamb's 

10 wife. And he carried me away in 
the spirit to a great and high moun- 
tain, and shewed me that great city, 
the holy Jerusalem, descending out 

11 of heaven from God, 2 Having the 
glory of God: and her light ivas like 
unto a stone most precious, even like 

12 8 a jasper stone, clear as crystal; And 
had a wall great and high, and had 
E twelve gates, and at the gates twelve 
angels, and names written thereon, 
which are the names of the twelve 

13 tribes of the children of Israel; On 
the east three gates; on the north 
three gates ; on the south three gates ; 

14 and on the west three gates. And the 
wall of the city had 4 twelve founda- 
tions, and in them the names of twelve 
apostles of the Lamb. 

15 And he that talked with me had a 
golden reed to measure the city, and 
the gates thereof, and the wall there- 

16 of. And "the city lieth foursquare, 



THE REVELATION 



105 



18 No falseness will be there — none who love or make a lie. 

Second — The saints are there — The holy people of God from Abel to the last martyr 
under anti-Christ. God has had a holy people in every age, the pilgrims and strangers of 
earth, seeking the Continuing City. 



As we come to a closer study of the Holy City we find again, a variety of suggestions 
from the different teachers. The literalizing of this marvelous description does not 
appeal to us. To our thinking it must be a supernatural existence, and not a part of the 
earth. 

John here sees the Lamb's wife in her home, and he views the magnificence of her 
glory. It is decribed as a city having dimensions, foundations, walls, gates and streets; 
the Holy City which has been the blessed contemplation of the saints of all ages. (Heb. 
11:10, 16; Heb. 13:14; Jno. 14:2-3.) 

1 We notice first of all that this glorious city is of celestial origin. It is coming down 
— condescending — out of heaven. He who made the worlds is its Builder. The saints, 
too, are God's workmanship. They are begotten of the Spirit and fashioned into living 
stones from the dark quarries of a fallen world. The location of this city is not specific- 
ally told. Most writers incline to the view that it is not far from earth. 

2 The splendor of this City is transcendant in magnificence. It is as clean and pure 
as sunshine, and its glory is the glory of Deity. Its light — "the raiment of God" — is a 
brilliancy such as Saul of Tarsus saw, and such as gleamed in the Transfiguration. 

'The light of the jasper is a crystalline, violet-hued brilliance. 

4 We are told that the foundations bear the names of the Apostles of the Lamb. Then 
the kingdom of God is founded upon Christ Jesus, the Son of God, the Son of Man, — His 
character and His Atonement. 

6 The gates bear the names of the twelve tribes of Israel. How reasonable this seems, 
for it was the God-given mission of the Jews to open the gates of true religion to the sons 
of men. 

6 The dimensions of God are always on a magnificent scale and we find no exception 
here in the measurements of the City. The measurement is that of a cube, twelve thou- 
sand furlongs in every direction. This taken literally would mean a city about fourteen 



106 



THE REVELATION 



•and the length is as large as the 
breadth : and he measured the city 
with the reed, twelve thousand fur- 
longs. The length and the breadth 

17 and the height of it are equal. And 
he measured the 'wall thereof, a hun- 
dred and forty and four cubits, *ac- 
eording to the measure of a man, that 

18 is, of the angel. And the building of the 
wall of it was of jasper: and the 
city was pure gold, like unto clear 

19 glass. And the foundations of the 
wall of the city ivere garnished with 
all manner of precious stones. "The 
first foundation teas jasper; the sec- 
ond, sapphire; the third, a chal- 

20 cedony; the fourth, an emerald; The 
fifth, sardonyx; the sixth, sardius; 
the seventh, chrysolite; the eighth, 
beryl; the ninth, a topaz; the tenth, 
a chrysoprasus ; the eleventh, a 
jacinth; the twelfth, an amethyst. 

21 And the twelve gates were twelve 
pearls ; every several gate was of 10 one 
pearl: and the street of the city teas 
pure gold, as it were transparent 
glass. 

22 And I saw "no temple therein : for the 
Lord God Almighty and the Lamb 

23 are the temple of it. And the city 
had no need of the sun, neither of the 
moon, to shine in it: 12 for the glory 
of God did lighten it, and the Lamb 

24 is the light thereof. And the nations 
of them which are saved shall walk 
in the light of it: and the kings of 
the earth do bring their glory and 

25 honour into it. And the gates of it 
shall not be shut at all by day: for 



hundred miles square and fourteen hundred miles high. Commentators vary hopelessly 
in their opinions on this point, but we are content to take the thought that its cubic con- 
struction and its building material, pure gold, indicate the embodiment of all perfection. 

'The wall is measured apart from the city. The suggestion of the wall would seem 
to be the additional protection against all uncleanness. 

8 It is measured according to the measurement of a man because it is to be the dwelling 
place of men. 

9 Let us examine the precious stones in the foundation. 

(1) Jasper — purple in color — symbolizing promise of royalty. 

(2) Sapphire — deep blue— symbolizing truth and calm. This stone held the highest 
place among the primitive nations of Asia. 

(3) Chalcedony — the copper emerald, a pale green "like the changing color in the 
neck of a pea-cock." It symbolizes purity and hope. 

(4) Emerald — the deeper green — symbolic of hope. 

(5) Sardonyx — the most beautiful and rarest variety of onyx. It resembles the color 
of the finger nail on flesh. It is symbolic of tenderness and purifying pain. 

(6) Sardius — supposed to answer to our cornelian. It is fiery red and symbolizes 
passion, love with anguish. 

(7) Chrysolite — identified by some with our amber. It is a greenish gold in color, and 
symbolizes manifested glory. 

(8) Beryl. — Pliny describes it as resembling the bluish green of the pure sea. It is 
the symbol of bliss. 

(9) Topaz — In color, intense yellow — its symbolism, joy of the Lord. 

(10) Chrysoprasus — In color, sky blue — its symbolism, peace of God. 

(11) Jacinth — In color, violet — its symbolism, promise of glory. 

(12) Amethyst — In color, deep purple — It was a "lucky stone," among the ancients, 
supposed to avert intoxication. Its symbolism is royalty. 

Thus the blended symbolism indicates all that grace and mercy includes for the saints. 

"The pearl was the richest and choicest of precious gems known to the ancients. It 
symbolizes purity and here the portals of pearl thru which we enter the holy city are 
that righteousness and obedience which is rendered by the pure in heart. They shall 
see God. 



26 there shall be no night there. "And 
they shall bring the glory and honour 

27 of the nations into it. "And there 
shall in no wise enter into it any 
thing that defileth, neither whatso- 
ever worketh abomination, or maketh 
a lie: but they which are written in 
the Lamb's book of life. 



CHAPTER XXII. 

1 AND he shewed me a 1 pure river of 
water of life, clear as crystal, pro- 
ceeding out of the throne of God and 

2 of the Lamb. In the midst of the 
street of it, and on either side of the 
river, ivas there 2 the tree of life, which 
bare twelve manner of fruits, and 
yielded her fruit every month: and 
the leaves of the tree were for the 

3 healing of the nations. And there 
shall be ^o more curse: but the 
'throne of God and of the Lamb shall 
be in it; and his servants shall serve 

4 him: And they shall see his face; 



THE REVELATION 



10T 



"This glorious abode of the redeemed has no temple. There is no longer any need of 
an edifice of worship for all symbols, veils, intermediate ceremonials have passed away 
forever. As consecrated nigh priests, all the saints will have come into the holy of 
holies, into God's overshadowing Presence, their Covering, their Temple. 

13 Its system of illumination transcends our comprehension. The city itself is a grand 
prism of inherent light. The glory of God's presence envelops it like an unclouded halo. 
The Lamb, underived Light, by the Spirit of Truth, permeates the hearts and under- 
standing of the glorified saints. 

"This reference to the nations would seem to bear out the theory that the earth 
endures and is inhabited even after the saints are enjoying the felicity of the Holy City. 
Many commentators so teach regarding this passage. 

"The close of this chapter emphasizes the superlative holiness of the city. It is the 
abode of holy beings only. There is no place there for those who have said, "Lord, Lord !" 
but have failed to obey His commands ; nor for those who have shrank from the cross, from 
following our Lord even to crucifixion, nor for any who would not lose their own lives 
for Christ's sake. Those who loved father or mother, or wife or children, or houses or 
lands, more than Christ will not be found there. 

We include this paragraph from the 22nd chapter with the previous description of 
Jerusalem the Golden, as this seems to be a continuation of the description. The passage 
we are now considering appears to apply to the interior of the City. 

1 In the very heart of the City there is a wonderful river. Nothing could so enhance 
the charm and beauty of this place of many mansions to a son of the burning and thirsty 
East. It is "life water" issuing from the Throne even as the City itself is the embodiment 
of God's glory. Some teachers advance the thought that this blessed river is the symbol 
of the Holy Ghost for that celestial Tabernacle, as God and the Lamb are the Temple. 
It is the divine emanation from the Father and the Son which fills and rejoices the inhabi- 
tants of the City. 

3 On either side of the river there grows the wonderful tree. The first Eden had its 
tree, (Gen. 2:9) and here again it appears in all its beauty. The reading indicates more 
than one individual tree as it grows on both banks of the river. We take it that the 



108 



and his name shall be in their fore- 
5 heads. And there shall be no night 
there; and they need no candle, neither 
light of the sun; for the Lord God 
giveth them light: and they shall 
reign for ever and ever. 



C. John's Epilogue. 
XXII :6-15. 

6 And he said unto me, ^hese sayings 
are faithful and true: and the Lord 
God of the holy prophets sent his 
angel to shew unto his servants the 
things which must shortly be done. 

7 Behold, I come quickly: 2 blessed is 
he that keepeth the sayings of the 

8 prophecy of this book. And I John 
saw these things, and heard them. 
And when I had heard and seen, 3 I 
fell down to worship before the feet 
of the angel which shewed me these 

9 things. Then saith he unto me, See 



THE KEVELATION 



expression tree of life stands for the species, just as we speak of the oak, the apple tree, 
etc. It is symbolic of eternal life. Notice that it is a fruit bearing tree with fruits 
always in season. So the inhabitants of this glorious city drink "life water" and eat 
"life-fruit." This is the Homeland of the saint, the place of his citizenship even now. 
The symbolism of eating and drinking is the sacrament of fellowship, communion. We 
note that while the inhabitants of the city enjoy the fruit of this wonderful tree, its 
leaves are for the healing of the nations and the question again arises — are these nations 
living on the earth? 

3 We are approaching the climax. Sin and its consequences will be no more. Never 
can sin, the curse of humanity, insinuate itself again. Never will another unholy ambition 
lift its head against the perfect will of God. 

4 The final, eternal throne of God and the Lamb is there as the security of the City. 
This is everlasting bliss — Heaven. 

"O dear, dear native Country ! O rest and peace above ! 
Christ bring us all to the Homeland, 
Of Thy redeeming love !" 

As in the opening of this precious book, we found a general introduction, then John's 
personal introduction, so here John gives his own epilogue which, in turn, is followed by 
Christ's own conclusion of this prophecy. 

1 We notice first of all the reiteration of the affirmation that these sayings are faithful 
and true. Three times this Book emphasizes this fact — Ch. 19 :9 ; Ch. 21 :5 ; Ch. 22 :6. 
Here, as in other portions of the sacred Scriptures, we recognize that the inspired writer 
insists upon the authority of his message as being from God. There is no apology for 
what is written, even tho its sayings may be dark and difficult to comprehend. Let us 
face the question squarely — Is this Book what it claims to be? Was John inspired of the 
Holy Ghost in writing it? Is it worthy of its place in the sacred Canon? Or is it but an 
ingenious and spurious orientalism? If it is a sincere work, written under divine inspira- 
tion, then we must accept its authority. To relegate it in our thinking to a place of 
secondary importance is to imitate that company who would deny the deity of Jesus 
and yet profess to admire Him as a human example. But Christ claimed divinity, hence 



THE REVELATION 



109 



thou do it not: for I am thy fellow 
servant, and of thy brethren the 
prophets, and of them which keep 
the sayings of this book: worship 

10 God. And he saith unto me, 4 Seal 
not the sayings of the prophecy of 
this book: for the time is at hand. 

11 5 He that is unjust, let him be unjust 
still: and he which is filthy, let him 
be filthy still : and lie that is righteous, 
let him be righteous still : and he 
that is holy, let him be holy still. 

12 And, behold, I come quickly; and my 
reward is with me, to give every man 

13 according as his work shall be. I am 
Alpha and Omega, the beginning and 

14 the end, the first and the last, "Blessed 
are they that do his commandments, 
that they may have right to the tree 
of life, and may enter in through the 

15 gates into the city. For without are 
dogs, and sorcerers, and whoremong- 
ers, and murderers, and idolaters, 
and whosoever loveth and maketh a 
lie. 



He must be the Son of God or He is an imposter. So with this prophecy. It must be an 
inspired writing or else it is insincere and wholly unworthy of our attention. 

2 Here again, we have a benediction upon those who keep — treasure — the sayings of 
this Book. This word keep is characteristic of John. It occurs in his writings more fre- 
quently than in all the rest of the New Testament. Christ, Himself, pronounces this bene- 
diction. Would this not suggest that our Lord must have seen the present day attitude 
of suspicion and neglect regarding this Book and that He must have intended to espe- 
cially encourage His followers in its study? May we not trace the lethargy and indiffer- 
ence toward this prophecy back to the devil, because he does not want the world to be 
informed so vividly of his utter overthrow? We are aware that it is frequently urged 
that a study of the Apocalypse is unprofitable because we can never understand it until 
we live into its fulfilment. But if God had not intended us to profit by it now, in this 
present age, why did He give it to John so long ago and why did Christ our Lord pro- 
nounce this benediction upon those who treasure it? 

8 John is so overwhelmed in the presence of the Angel that he would worship him, but 
he is restrained from doing so. He is told that the angel is one of his brethren, the proph- 
ets. John is here classed in the spiritual brotherhood of the prophets. His writing of 
the Apocalypse thus identifies him. 

■"'Seal not" — keep not hidden or secret. These are John's instructions. It is a divine 
command. Surely then, this cannot be a mere collection of mysticisms with which John 
amused himself in lonely Patmos. It has not been preserved as a specimen of the vagaries 
of an overwrought or diseased imagination. It is a prophecy inspired of the Holy Ghost, 
and designed of God for the comfort of His people and the warning of the wicked. 

6 This striking passage certainly emphasizes the truth that a time is coming when char- 
acter is fixed. Some commentators throw another light as well, upon this utterance. 
It is this, that even tho the uncovering of these things makes the devil rage more furiously 
and the wicked wax worse and worse, yet the truth must be declared. "Tho the sun 
breed pestilence and death in the morasses, and only hastens putrefaction in what is life- 
less and rotten, it must not therefore, be blotted from the heavens." — Seiss. Truth is ever 
a savor of life unto life to those who obey it ; a savor of death unto death to those who 
reject it. 



110 



D. The Conclusion. 
XXII =16-21. 

16 I Jesus have sent ^ine angel to tes- 
tify unto you these things in the 
churches. *I am the root and the off- 
spring of David, and the bright and 

17 morning star. And the Spirit and 
the 3 bride say, Come. And let him 
that heareth say, Come. And let him 
that is athirst come. And whosoever 
will, let him take the water of life 

18 freely. For I testify unto every man 
that heareth the words of the proph- 
ecy of this book, 4 If any man shall 
add unto these things, God shall add 
unto him the plagues that are written 

19 in this book: And if any man shall 
take away from the words of the book 
of this prophecy, God shall take away 
his part out of the book of life, and 
out of the holy city, and from the 
things which are written in this book. 

20 He which testifieth these things saith, 
Surely I come quickly: Amen. 6 Even 

21 so, come, Lord Jesus. The grace of our 
Lord Jesus Christ be with you all. 
Amen. 



THE REVELATION 



6 A vital obedience is the essential thing. Not a legalistic observance of the law, or 
outward form of Church membership but an ingrafted life in the Vine. Some authori- 
ties add the rendering, Blessed they that wash their robes that they may have power over 
the tree of life, etc. See Eph. 5 :25, 26. Titus 3 :5 ; I Jno. 1 :7 ; I Jno. 3 :2, 3. 

We have reached the conclusion of this marvelous Book, and find that the same Jesus 
who looms before us as the overtowering Presence at the beginning of the writing is here 
in all His majesty at the close. This is indeed, "the revelation of Jesus Christ." 

1 He calls attention once more to His character and grandeur. As the Alpha and 
Omega He is very God ; as the offspring of David He is the Son of Man. "As Jesus, 
Savior, He was spoken of by the ancient prophets; as Jesus, Savior, He was born into 
our world ; as Jesus, Savior, He died, rose again, and ascended into heaven ; as Jesus, 
Savior, He sent the Holy Ghost, and ever liveth to make intercession for us; and as 
Jesus, Savior, He sent His angel to signify these things and will come again to fulfill 
them."— Seiss. See Matt. 1 :21. 

2 In the 6th verse of this chapter it reads — the Lord, God of the holy prophets, sent 
Ms angel, and here in the 16th verse Christ says — I, Jesus, have sent mine angel. The 
reading shows that it is one and the same angel. This is another place where Jesus, our 
Lord is identified as Jehovah. 

3 What should be our attitude toward His appearing? "Come !" This passage is fre- 
quently quoted as a gospel invitation to the sinner, and there probably is no harm done 
in using it in this accommodated sense, but its context bears but the interpretation that 
this is the attitude of the Bride toward her coming Bridegroom. 

4 In other portions of the Scriptures we find similar expressions of the importance of 
not tampering with the word of God. (See Deut. 4:2 and Prov. 30:5-6.) But nowhere 
does this command fasten such serious responsibility upon the reader, as here. Would 
God give such profound sanction to a prophecy that was not essential to the believer? 
How fearful a thing it is to stultify or suppress the Word of God ! 

5 "Christian faith and hope have no outcome but in the glorious Apocalypse of Jesus." 



THE REVELATION 111 

Notes 



r 



112 THE REVELATION 

Notes 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: July 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

111 Thomson Park Drive 
Cranberry Townshtp. PA 16066 



